"Rather, speaking the truth in love, we are to grow up in every way into Him who is the head, into Christ" (Eph 4:15).
Sunday, May 24, 2009
Authentic Orthodoxy, II
There is more to orthodoxy than "right belief." In fact, it is better translated as "right worship" or "right "glory," from the Greek adjectival ovrqw/j, meaning "rightly" or "uprightly", and do,xa, meaning "glory" or "worship." Orthodoxy, then, has more to do with right worship than right doctrine, though they are hardly mutually exclusive.
The paramount source of Christian doctrine is not a catechism or handbook of theology, but the sacred liturgy. The hymns and prayers found in the liturgical books in both the Latin rite (e.g., Roman Missal, Liturgy of the Hours) and the Byzantine rite (e.g., Horologion, Lenten Triodion, Pentecostarion) enshrine the Church's confession of faith. As St Prosper of Aquitaine reminds us, "ut legem credendi lex statuat supplicandi" (The Call of All the Nations, 1.12; cf. Denzinger, 246).
Perhaps the most prominent example of the appeal to the "rule of prayer" can be found in Pope Pius XII's apostolic constitution Munificentissimus Deus defining the dogma of the Assumption. In n. 18, Pius XII appeals to the Gallican sacramentaries as well as Byzantine liturgical books as evidence of the Mother of God's Assumption. In n. 20, he wrote, "...the liturgy does not engender the Catholic faith but rather springs from it." Here, Pius XII understands faith as the primordial source of Catholic doctrine that finds its most basic expression in the Church's liturgy: as a theological virtue, the act of faith directs the Christian soul to God, and it is only natural that such direction finds its expression in worship. When a lover loves the beloved, the instinct is to give flowers, to sing a romantic song, or to write poetry; it is only in hindsight that the lover comes to understand the meaning of his love for the beloved. Similarly, the corporate act of faith has led the Church to develop her liturgies, and only subsequently does the Church come to understand her act of faith--and here Christian belief is engendered.
"Faith" and "doctrine" are not coextensive. Faith, as a theological virtue, is necessary antecedent to doctrine; doctrine is a meaningful formulation of the content of faith.
Too often, in discerning the content of faith, the first instinct is to turn to a copy of the Catechism of the Catholic Church, Neuner and Dupuis, or Denzinger. While such instincts are laudable provided that the statements or formulations found therein are properly interpreted, it runs the risk of dichotomizing liturgy and doctrine. I take the dichotomy between liturgy and doctrine to be one of the more problematic methods of theological study in the Roman Church, because it fails to address the liturgy as a locus theologicus. Aidan Kavanagh has written what is perhaps the best treatment of this question:
Belief is always consequent upon encounter with the Source of the grace of faith. Therefore Christians do not worship because they believe. They believe because the One in whose gift faith lies is regularly met in the act of communal worship--not because the assembly conjures up God, but because the initiative lies with the God who has promised to be there always. The lex credendi is thus subordinated to the lex supplicandi because both standards exist and function only within the worshiping assembly's own subordination of itself to its ever-present Judge, Savior, and unifying Spirit.
Dom Kavanagh then turns to the example of Moses, who encountered the Burning Bush even before his faith in the God of Abraham, Isaac, and Jacob; Moses' faith was engendered by the presence of God.
Presence, faith, worship, doctrine, necessarily in that order. Because liturgy is necessary anamnesis of Divine Revelation, it follows that in liturgy we encounter the Holy Trinity, and there is born the act of faith. In the Paschal Vigil, for example, at the Exsultet the deacon sings over and over again, "This is the night....this is the night..." In the various Proper Forms of the Communicantes of the Roman Canon, we are treated as contemporaries of the mysteries of Christ being commemorated, whether it be his Transfiguration or his Ascension. The Prefaces, too, assumes that we are presently experiencing the mysteries being commemorated as though we were historically present.
"A person who does not persevere in charity, however, is not saved, even though incorporated into the Church. Such people remain indeed in the bosom of the Church, but only 'bodily,' not 'in their hearts.' All daughters and sons of the Church should nevertheless remember that their exalted status is not to be ascribed to their own merits, but to the special grace of Christ. If they fail to respond in thought, word, and deed to that grace, not only will they not be saved, they will be the more severely judged" (Second Vatican Ecumenical Council, Session III, Dogmatic Constitution on the Church, no. 14).
M. G. Hysell completed his B.A. in philosophy (in the analytic tradition) at Hunter College of the City Univeristy of New York, his M.A. (Hon.) degree in theology from the Dominican School of Philosophy and Theology in Berkeley, CA, with a specialization in Triadology (thesis, "The Father-Son Relation in the Fourth Gospel and the Cappadocian Fathers") and his M.Th. degree in systematic theology from Newman Theological College in Edmonton, Alberta, Canada, (thesis, "The Sacramental Validity of the Eucharistic Form in Sign Language").
Matthew serves on the Archdiocese of Edmonton Advisory Board for Deaf Ministry and is the chaplain to the local Catholic Deaf community as well as the national chaplain for the International Catholic Deaf Association--Canadian Section. He also directs the Mark Seven Bible Institute, a biblical-pastoral study week and retreat held annually at Camp Mark Seven in Old Forge, NY, for Deaf Catholics seeking a greater exposure to the Bible.