RELIGIOUS ENCYCLOPEDIA
Orthodoxy and Heterodoxy Osborne
Question of Hell: Essay on New Orthodoxy, New Haven, 1873; J. T. Sunderland, Orthodoxy and Revivalism, New York, 1877; D. Dorchester, Concessions of " Liberalists" to Orthodoxy, Boston, 1878; J. Cook, Orthodoxy, ib. 1879; E. H. Hall, Orthodoxy and Heresy in the Christian Church, ib. 1883; S. E. Herrick, Some Heretics of Yesterday, ib. 1885; R. Balmforth, The New Reformation, London, 1893; W. G. T. Shedd, Orthodoxy and Heterodoxy, New York, 1893; G. K. Chesterton, Orthodoxy, ib., 1908.
ORTLIBENSES, ORTLIBIANS. See Ohtlieb of Strasburg.
ORTLIEB OF STRASBURG AND THE ORT- LIBIANS: A sect mentioned in the writings of the heresy hunters of the thirteenth and fourteenth centuries. Concerning Ortlieb himself (who lived c. 1200) there is extant only one sentence (best given by Haupt in ZKG, vii. 1886, 503, 559, from a Mainz manuscript) : "To say that man must abstain from outward things and follow the answers of the spirit within himself is the heresy of a certain Ortlieb of Strasburg, which Innocent III. condemned." But notices of the sect are found in the so-called Passau Anonymus (Bibliotheca maxima Lugdunensis, xxv., quoted below). They are said to assert the eternity of the world (267, C). To the church doctrine of the Trinity and Christology they give an entirely new interpretation, affirming (266, H): whoever has joined the sect, is the Father; he who is converted by him, the Son; he who aids and confirms the convert, the Holy Ghost. Adam was the first man who was created anew by the word of God and fulfilled God's commandments (267, C). Adam and Christ, however, are to them not historical persons but symbols of the perfect man, hence they also affirmed " that there was no Trinity before the birth of Christ " (267, A). Jesus they assert to be the son of the carpenter Joseph and not free from sin (266, G). As they rejected the fundamental doctrines of the Church, so also they rejected the sacraments; infant baptism is useless unless the baptized is afterward made perfect in the sect. What the Church calls the body of Christ, is only bread; the true body of Christ is the body of the believers. They reject the hierarchy and oppose to it the perfect ones of the sect; such a one binds and looses and can do everything. In the papacy they saw the root of all evil; the Church of the pope they consider the harlot of the Apocalypse. Only when all shall be converted to their sect, will it be possible to live quietly in eternity, but even then men will be born and die. They deny the resurrection, but believe that the spirit continues to live. Of their institutions it is known only that they generally prayed by threes. Their life is said to have been austere, and some fasted every other day (267, E). They also rejected sexual intercourse in marriage (267, F). The Ortlibians have been differently classified; some have connected them with the Amalricians (see Amal- Ric of Bena), others with the Cathari (see New Manicheans, II.). K. Muller, finding that in the notices of the Waldensians by Stephen of Bourbon (De septem donis spiritus sancti) many things coincide strikingly with what the Passau Anonymus says concerning the Ortlibians, has drawn the conclusion that the latter were originally Waldensians, but adopted some things from the Amalricians and
from the Brethren of the Free Spirit (see Free Spirit, Brethren of the). But all tha. is justified by the fact is the inference that Stephen had questioned Ortlibians. That he considered them Waldensians loses much of its importance because, according to his own statement, the declarations of the heretics whom he examined contained much that was contradictory. Besides, as Haupt has shown, he proves himself not well informed concerning the relations of the heretics to each other. Against Muller 's view speaks the fact that nothing specifically Waldtnsian appears among the utterances of the Ortlioians, but only similarities, and such similarities they have in common with other heretics. On the other hand, the whole spirit of "their teaching is bluntly opposed to the Waldensians. Some of the opinions quoted above come nearer to the Cathari, though they contain very little specifically Catharistic. They show a certain rationalistic, as it were enlightening, trait, which seems to point to a relationship with the Brethren of the Free Spirit. From the records now extant, a positive decision is hardly to be reached.
S. M. DEUTSCHf. Bibliography: Sources are: Stephan de Borbone, Tractatus de diversis materiis prosdicalibus, ed. A. Lecoy de la Marche, in Anecdotes, legendes et apologues, Paris, 1877; and " The Anonymus of Passau," partly given in Bibliotheca patrum maxima Lugdunensis, xxv. 262-277, Leyden, 1677. Consult: C. Schmidt, Die Sekten zu Strasburg im Mittelalter, in ZHT, x (1840), 46 sqq.; A. Jundt, Hist, du pantheisme populaire au moyen dge, pp. 31 sqq., Strasburg, 1875; W. Preger, Geschichte der deutschen Mystik im Mittelalter, i. 191 sqq., Leipsic, 1877; H. F. Reuter, Geschichte der religiosen Aufklarung im Mittelalter, ii. 237 sqq., 375 sqq., Berlin, 1877; M. K. Muller, Die Waldenser, pp. 130 sqq., 169 sqq., Gotha, 1886; H. Haupt, Waldensia, in ZKG, x (1889), 316 sqq.; Hauck, KD, iv. 872; Schaff, Christian Church, v. 1, p. 488. Allusions will be found in the literature on the Waldenses.
ORTON, JOB: Dissenting minister; b. at Shrewsbury (43 m. s.s.e. of Liverpool) Sept. 4, 1717; d. at Kidderminster (16 m. s.w. of Birmingham) July 19, 1783. Being inclined toward the ministry, he prepared privately and at an academy at Northampton, of which he became assistant tutor in 1739, and in the same year was licensed. He assumed charge of the Presbyterian congregation of High Street Chapel, Shrewsbury, in 1741, where he received ordination in 1745. Owing to impaired health, the work devolved mainly on his assistants after 1741, and in 1766 he resigned and retired to Kidderminster. His period of greatest influence (1766-83) was that of retirement when he corresponded with dissenting ministers of all sections. A few of his numerous writings were: Religious Exercises Recommended (Shrewsbury, 1769); Discourses to the Aged (1771); and Letters to Dissenting Ministers, with Memoir by Palmer (London, 1806). His Practical Works with letters and memoir was published (2 vols., 1842).
Bibliography: Besides the Memoirs noted above, consult DNB, xlii. 271-272, where references to scattering literature are given.
OSBORNE, EDWARD WILLIAM: Protestant Episcopal bishop of Springfield, 111.; b. at Calcutta, India, Jan. 5, 1845. He was educated at Gloucester College, England, became curate of Highworth in 1869 and of Kenn, Devonshire, in 1872; member
Osgood Osiander