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The concern of this section is to propose a formal analysis of the concepts of orthodoxy and heresy. The discussion begins with a consideration of the possible meanings of these terms in relation to each other according to their Greek etymology. Then these concepts are situated within the wider framework of the ways of relating to things that are constitutive of Christian life as such, namely belief-that, belief-in, and living-with. The discussion terminates by raising the question of truth and of what orthodoxy and heresy have to do with possessing it. This question remains in the background in Sections 2–4 and is brought to the fore once more in Section 5. The words “orthodoxy” and “heresy” are both of Greek origin. A consideration of their respective etymologies helps reveal their possible meanings and the relations that obtain between them (Liddell and Scott 1996: 41, 444, 1249). “Orthodoxy” comes from the Greek word orthodoxia, which is itself a compound of two terms: orthos and doxa. Orthos is an adjective that means straight or upright. By extension, it means right, safe, true, or correct. It is in this extended sense that orthos becomes an evaluative term with a positive connotation. To say that something is orthos is to say that it is somehow good or right. Doxa has two principal meanings that are of concern for present purposes. In typically Hellenic contexts, it can mean opinion, notion, or judgment. Doxa in this sense refers to an attitude taken toward a proposition. Alternatively phrased, doxa can refer to the propositional or hermeneutic attitude taken toward something. To have a doxa in this sense is to think or say that something is of such and such a quality or nature. In Hebraic contexts, however, it more commonly denotes glory or splendor. In this sense, the term refers to the imposing manifestation of a thing in experience. This is the meaning in Exod. 16:10 LXX, which says that the “glory of the Lord” (hē doxa Kuriou) covered Aaron in a cloud. Matt. 4:8 likewise recounts how Christ is taken during His temptations to a high place from which He can see all the kingdoms of the earth and “their splendor” (tēn doxan autōn). The doxa of a thing would be the power with which it imposes itself in experience. This duality of meanings of doxa according to context also applies to the related verb doxazō. In Hellenic contexts, this can refer to thinking, imagining, supposing, or holding an opinion. In the Hebraic context, it especially means to magnify or extol. Thus in Exod. 15:2 LXX the Hebrews sing after their liberation from Egypt: “He is my God, and I will extol (doxasō) Him.” In the same way, Paul writes in Rom. 1:21 that the idolatrous Gentiles did not worship God as God (ouch hōs theon edoxasan). And John 7:39 affirms that the Holy Spirit “was not” while Jesus was not yet glorified (Iēsous oudepō edoxasthē). Orthodoxia thus can be taken in at least two senses, depending on the interpretation of doxa. If one opts for the meaning more prevalent in Hellenic contexts, orthodoxia comes to refer to right or proper belief. Aristotle refers to this idea without using the precise term in Nicomachean Ethics VI, 9, when he writes that truth or alētheia is doxēs orthotēs: “correctness of opinion” (1142b11). On the other hand, if one interprets doxa as exaltation or magnification, then orthodoxia refers to proper worship of God. And if one considers holding proper beliefs as a constituent element of worship, then the two senses of orthodoxia blend together.