A somewhat strange definition of orthodoxy on Dutch news site Nu.nl today. A study by the University of Amsterdam into the Salafi school of Islam – the proponents of which favour a fairly strict interpretation of scripture – and its attitudes towards Dutch society, identifies said school as a “‘normal’ orthodox movement”. And what is a normal orthodox movement then? Well, the news report says, one whose followers have a “rigid and one-sided” world view.
I don’t think that’s a fair description of orthodoxy, be it Muslim or Christian orthodoxy. I consider myself orthodox as well, but I don’t think I’m any more rigid and one-sided than other parts of society. I can generally agree with the description that Wikipedia gives of the word:
The word orthodox, from Greek orthodoxos “having the right opinion”, from orthos (“right”, “true”, “straight”) + doxa (“opinion” or “praise”, related to dokein, “to think”), is typically used to mean the adherence to well-researched and well-thought-out accepted norms, especially in religion.
So an orthodox person adheres to well-thought-out norms, which obviously means that some less well-considered norms are not accepted by that person. Is that rigidity and one-sidedness? Is good consideration of things the same as rigidity? Of course not. The only commonality between the two terms is that neither refers to the automatic acceptance of everything that is humanly possible, as much of modern society tends to do. Is orthodoxy one-sided? I would vehemently disagree with that. Perhaps seen from the outside it may look like it is, but from the inside the orthodoxy of, for example, my Catholic faith, has too many facets to ever be one-sided.
Orthodoxy presupposes a set of norms and values, ideally well-considered and developed over the course of centuries, but around that foundation – because of that foundation – the human being flourishes. Like a house or a tree, people also need a solid foundation to bloom. That, in my opinion, is orthodoxy. A positive concept, not negative like rigidity and one-sidedness.
Below is a selection from the official addresses and homilies made by Pope Benedict XVI during his state visit to the United Kingdom last week. They are a strictly personal selection of passages which I think are either important to consider or which reflect the general topic of the various speeches. A full collection is available via the Vatican website. Below are my choices from the third day of the visit, 18 September.
Homily at Westminster Cathedral
“[T]he great crucifix which towers above us serves as a reminder that Christ, our eternal high priest, daily unites our own sacrifices, our own sufferings, our own needs, hopes and aspirations, to the infinite merits of his sacrifice. Through him, with him, and in him, we lift up our own bodies as a sacrifice holy and acceptable to God (cf. Rom 12:1).”
“Here too I think of the immense suffering caused by the abuse of children, especially within the Church and by her ministers. Above all, I express my deep sorrow to the innocent victims of these unspeakable crimes, along with my hope that the power of Christ’s grace, his sacrifice of reconciliation, will bring deep healing and peace to their lives. I also acknowledge, with you, the shame and humiliation which all of us have suffered because of these sins; and I invite you to offer it to the Lord with trust that this chastisement will contribute to the healing of the victims, the purification of the Church and the renewal of her age-old commitment to the education and care of young people. I express my gratitude for the efforts being made to address this problem responsibly, and I ask all of you to show your concern for the victims and solidarity with your priests.”
“One of the greatest challenges facing us today is how to speak convincingly of the wisdom and liberating power of God’s word to a world which all too often sees the Gospel as a constriction of human freedom, instead of the truth which liberates our minds and enlightens our efforts to live wisely and well, both as individuals and as members of society.”
Salute to youth
“I ask you to look into your hearts each day to find the source of all true love. Jesus is always there, quietly waiting for us to be still with him and to hear his voice. Deep within your heart, he is calling you to spend time with him in prayer. But this kind of prayer, real prayer, requires discipline; it requires making time for moments of silence every day. Often it means waiting for the Lord to speak. Even amid the “busy-ness” and the stress of our daily lives, we need to make space for silence, because it is in silence that we find God, and in silence that we discover our true self. And in discovering our true self, we discover the particular vocation which God has given us for the building up of his Church and the redemption of our world.”
Address at St Peter’s Residence, home for older people
“As advances in medicine and other factors lead to increased longevity, it is important to recognize the presence of growing numbers of older people as a blessing for society. Every generation can learn from the experience and wisdom of the generation that preceded it. Indeed the provision of care for the elderly should be considered not so much an act of generosity as the repayment of a debt of gratitude.”
“Life is a unique gift, at every stage from conception until natural death, and it is God’s alone to give and to take. One may enjoy good health in old age; but equally Christians should not be afraid to share in the suffering of Christ, if God wills that we struggle with infirmity. My predecessor, the late Pope John Paul, suffered very publicly during the last years of his life. It was clear to all of us that he did so in union with the sufferings of our Saviour. His cheerfulness and forbearance as he faced his final days were a remarkable and moving example to all of us who have to carry the burden of advancing years.”
Address at the prayer vigil at Hyde Park
“Here is the first lesson we can learn from [Cardinal Newman’s] life: in our day, when an intellectual and moral relativism threatens to sap the very foundations of our society, Newman reminds us that, as men and women made in the image and likeness of God, we were created to know the truth, to find in that truth our ultimate freedom and the fulfilment of our deepest human aspirations. In a word, we are meant to know Christ, who is himself “the way, and the truth, and the life” (Jn 14:6).”
“The truth that sets us free cannot be kept to ourselves; it calls for testimony, it begs to be heard, and in the end its convincing power comes from itself and not from the human eloquence or arguments in which it may be couched. […] In our own time, the price to be paid for fidelity to the Gospel is no longer being hanged, drawn and quartered but it often involves being dismissed out of hand, ridiculed or parodied. And yet, the Church cannot withdraw from the task of proclaiming Christ and his Gospel as saving truth, the source of our ultimate happiness as individuals and as the foundation of a just and humane society.”
“[Newman} saw clearly that we do not so much accept the truth in a purely intellectual act as embrace it in a spiritual dynamic that penetrates to the core of our being. Truth is passed on not merely by formal teaching, important as that is, but also by the witness of lives lived in integrity, fidelity and holiness; those who live in and by the truth instinctively recognize what is false and, precisely as false, inimical to the beauty and goodness which accompany the splendour of truth, veritatis splendor.”
“By letting the light of faith shine in our hearts, and by abiding in that light through our daily union with the Lord in prayer and participation in the life-giving sacraments of the Church, we ourselves become light to those around us; we exercise our “prophetic office”; often, without even knowing it, we draw people one step closer to the Lord and his truth. Without the life of prayer, without the interior transformation which takes place through the grace of the sacraments, we cannot, in Newman’s words, “radiate Christ”; we become just another “clashing cymbal” (1 Cor 13:1) in a world filled with growing noise and confusion, filled with false paths leading only to heartbreak and illusion.”
“No one who looks realistically at our world today could think that Christians can afford to go on with business as usual, ignoring the profound crisis of faith which has overtaken our society, or simply trusting that the patrimony of values handed down by the Christian centuries will continue to inspire and shape the future of our society. We know that in times of crisis and upheaval God has raised up great saints and prophets for the renewal of the Church and Christian society; we trust in his providence and we pray for his continued guidance. But each of us, in accordance with his or her state of life, is called to work for the advancement of God’s Kingdom by imbuing temporal life with the values of the Gospel. Each of us has a mission, each of us is called to change the world, to work for a culture of life, a culture forged by love and respect for the dignity of each human person.”
“Dear young friends: only Jesus knows what “definite service” he has in mind for you. Be open to his voice resounding in the depths of your heart: even now his heart is speaking to your heart. Christ has need of families to remind the world of the dignity of human love and the beauty of family life. He needs men and women who devote their lives to the noble task of education, tending the young and forming them in the ways of the Gospel. He needs those who will consecrate their lives to the pursuit of perfect charity, following him in chastity, poverty and obedience, and serving him in the least of our brothers and sisters. He needs the powerful love of contemplative religious, who sustain the Church’s witness and activity through their constant prayer. And he needs priests, good and holy priests, men who are willing to lay down their lives for their sheep. Ask our Lord what he has in mind for you! Ask him for the generosity to say “yes!” Do not be afraid to give yourself totally to Jesus. He will give you the grace you need to fulfil your vocation.”
The five Dutch seminaries have begun the new academic year with a small number of new students, much in line with previous years. The numbers are small when considered per seminary, but the total is not bad for such a heavily secularised country. 36 new seminarians start their education and formation on the road towards the priesthood.
The largest number will study at the Tiltenberg seminary in the Diocese of Haarlem-Amsterdam, which also houses seminarians for Groningen-Leeuwarden, Utrecht and the Neocatechumenal Way. 20 new students are starting there (although the seminarians of the Neocatechumenal Way live at their own Redemptoris Mater seminary).
The St. John’s seminary in Den Bosch welcomed six new seminarians, and Rolduc in the Diocese of Roermond has four.
Bovendonk, which is the seminary for late vocation, where students study part-time, sees five new enrolments.
Last in the line is Vronesteyn in the Diocese of Rotterdam, which has one new student.
The Archdiocese of Utrecht, perhaps because of the closing of its own seminary last year, has no new students this year. On the other hand, with such low numbers of seminarians per diocese, there are bound to be years when there are no new students.