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The word '''''orthodoxy''''', from the [[Greek language|Greek]] ''orthos'' ('straight', 'correct') and ''doxa'' ('thought', 'teaching', 'glory'), is used to refer to the correct [[theology|theological]] or [[doctrine|doctrinal]] observance of religion, as determined by some overseeing body. The term did not conventionally exist with any degree of formality (in the sense in which it is now used) prior to the advent of Christianity in the Greek-speaking world, though the word does occasionally show up in ancient literature in other, somewhat similar contexts. Orthodoxy is opposed to ''[[heterodoxy]]'' ('other teaching'), ''[[heresy]]'' and ''[[schism]]''. People who deviate from orthodoxy by professing a doctrine considered to be false are most often called heretics, while those who deviate from orthodoxy by removing themselves from the perceived body of believers, i.e. from [[full communion]], are called schismatics. Not infrequently these occur together. The distinction in terminology pertains to the subject matter; if one is addressing corporate unity, the emphasis may be on schism; if one is addressing doctrinal coherence, the emphasis may be on heresy.

Derived from late classical and [[medieval]] Christian apologetics for orthodoxy, more specifity is often applied when defending a claim to orthodoxy or refuting heresy. ''[[Apostasy]]'', for example is a violation of orthodoxy that takes the form of abandonment of the [[faith]], be it for some form of [[atheism]] or for some other faith, a concept largely unknown before the adoption of Christianity as the official religion of Rome. The first well-known apostate is probably [[Julian the Apostate|Julian]], the last [[paganism|pagan]] emperor of Rome. A lighter deviation from orthodoxy 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.

Religion embraces conceptualization of the divine and [[orthopraxy|practice]] of worship, and how adherents of all faiths represent to others how they perceive these things, both from within and from without. In each there is a degree of openness, and an extent to which these elements are non-negotiable, in all religions. Tribal religions may involve cannibalising non-believers, or may be very open to theological discussion; while monotheistic religions adapt themselves to diverse cultures in manifold ways while yet not relinquishing certain precepts. Issues of [[tolerance]] and [[syncretism]] are distinct; a religion may tolerate another, neither oppressing nor adapting to it; a religion may permit itself to be absorbed into another; a religion may be outwardly intolerant while yet absorbing some teachings from another religion. A religion may be more tolerant of others at a given point in time than at another. These forms of cultural interplay impinge upon the extent to which a religion may or may not appear to maintain a consistent stance concerning its theology and practice.

Various groups have laid claim to the word ''orthodox'' as part of their titles, usually in order to differentiate themselves from other, 'heretical' movements. [[Orthodox Judaism]] focuses on a strict adherence to what it sees as the correct interpretation of the [[Oral Torah]], dating from the revelation of the Torah on [[Mount Sinai]]. Within Christianity, the term occurs in the [[Eastern Orthodoxy|Eastern Orthodox]], [[Western Orthodoxy|Western Orthodox]], and [[Oriental Orthodoxy|Oriental Orthodox]] churches as well as in [[Protestantism|Protestant]] [[religious denomination|denomination]]s denominations like the [[Orthodox Presbyterian Church]].

The Eastern Orthodox Churches hearken back to the original forms of worship; for example, the [[Nicene Creed]] is used as created at the [[Second Ecumenical Council|First Council of Constantinople]] in 381, in contrast to the [[Roman Catholic]] church, which use the Nicene creed with the addition of the phrase 'and the Son' (see [[Filioque]] clause). This change is one of many causes for the Great Schism formalized in of 1054 by simultaneous proclamations of [[Anathema#Anathema_in_the_Catholic_Church|"Anathema"]] from the collegial leadership of the Orthodox Churches in the East and the Bishop of Rome in the West. This emphasis on the use of the original "creed" is shared today by all Eastern Orthodox churches.

The Catholic Church considers the Eastern Orthodox to be in schism and therefore not in [[full communion]] with the [[Roman Catholic|Holy See]]. Some of Eastern Orthodox Christians in turn consider Roman Catholics to be heretics[[heretic]]s, while the majority consider them in [[schism]].

Confusingly, the term "Western Orthodox" refers to [[Uniat]] Catholic churches in communion with the [[Holy See|Roman See]], known also as Eastern Catholic Churches. Actually this is rarely the case in semantic terms. Today "western Orthodox" will probably refer to groups of apostolic Orthodox Christians in the UK, USA, and perhaps smaller numbersin France, the Netherlands, Germany and Denmark, who wish to be Orthodox and yet want a western and Latin rite. In Ukraine and Romania there are Uniates called Greek Catholics who have [[Byzantine riteRite]], but accept primacy of the Pope, and Papal infallibility, so they are Byzantine Catholics. Also in the Lebanon are groups called Maronites and Melkites in a smilar situation.

The Catholic Church considers all forms of Protestantism to be heresy or at the least, in error (since they do not have apostolic succession and thus their "rite" and ordinations are invalid); some Protestants are mutually hostile and consider Roman Catholics, and sometimes Eastern Orthodox, to be heretics. In some cases the term ''apostasy'' is applied within mutual invectives. The Catholic Church, since the [[Second Vatican Council]], has been working harder to effect rapprochement among diverse forms of Christianity; these efforts have been met with wide-ranging responses. Some religious groups are considered by all of the aforementioned to be unorthodox (or even arbitrarily ''[[cult]]s'', as they are less commonly called in Protestant circles), including members of the Church of Jesus Christ of Latter Day Saints or [[Mormon]]sMormons, [[Jehovah's Witnesses]], [[Unitarianism|Unitarians]], and some of the more radical forms of [[Liberal Christianity|liberal theology]].

Inside each of these ecclesiastical communities there are issues that correspond to estrangement or refinements of perceived orthodoxy. For example, the [[Holy See|Roman See]] often issues recommendations as to what practices it considers orthodox so as to curb excesses or deficiencies by its [[prelates]]. Some [[Evangelicalism|evangelicals]] are pursuing innovations that other, more conservative evangelicals consider unorthodox and term "[[neo-evangelical]]," "neo-[[pentecostalism|pentecostal]]," or "fringe [[Charismatic (movement)|Charismatic]]."

In English, the term "[[Oriental Orthodoxy]]" is used to refer to non-Chalcedonian eastern Christians, as opposed to Christians of Eastern Orthodox Churches, who accept the [[Fifth Ecumenical Council|Council of Chalcedon]] (See [[Ecumenical Councils]])and generally worship according to the Byzantine Rite. They are found in Egypt, Ethiopia, some parts of Syria, Iraq and Iran, Armenia,and southern India in Kerala State.They accept only the first three of the Oecumenical councils. In the last century there has been some rapproachement between these and the Eastern Orthodox Churches, particularly in Syria. There have been claims after dialogue, that really the differences have been of phraseology all along, and a simple misunderstanding of what each church holds. This is not entirely satisifactory to many Eastern Orthodox,and it is not considered in each church's competence to use a General Holy Synod to bring about communion. These Eastern Orthodox Christian hold that it would take another Great and Holy Council of every Eastern Orthodox Bishop together to reverse the Anathema, and this raises problems of its own.