FR. RON ROLHEISER, omi
May 23, 2011
There are more ways than one in which our belief system can be unbalanced so as to do harm to God and to the Church.
What makes for a healthy, balanced, orthodox faith? The Oxford Dictionary of the Christian Church defines orthodoxy as "right belief as contrasted to heresy." That's accurate enough, but we tend to think of this in a one-sided way.
For most people, heresy is conceived of a going too far, as crossing a dogmatic boundary, as stretching Christian truth further than it may be stretched. Orthodoxy, then, means staying within safe perimeters.
This is true in so far as it goes, but it is one-sided. Orthodoxy has a double function: It tells you how far you may go, but it also tells you how far you must go. It's the latter part that is often neglected.
Heresies are dangerous; but the danger is two-sided: Faith beliefs that do not respect proper dogmatic boundaries invariably lead to bad religion and to bad moral practice. Real harm occurs. Dogmatic boundaries are important.
But, equally important, we don't do God, faith, religion and the Church a favour when our beliefs are narrow, bigoted, legalistic or intolerant. Atheism is a parasite that feeds off bad theism. Anti-religion is often simply a reaction to bad religion. Thus narrowness and intolerance are perhaps more of an enemy to religion than is any transgressed dogmatic boundary.
God, religion and the churches are, I suspect, more hurt by being associated with the narrowness and intolerance of some believers than they are by any theoretical dogmatic heresy. Right truth, proper faith and true fidelity to Jesus Christ demand too that our hearts are open and wide enough to radiate the universal love and compassion that Jesus incarnated. Purity of dogma alone doesn't make us disciples of Jesus.
Jesus is clear about this. Anyone who reads the Gospels and misses Jesus' repeated warnings about legalism, narrowness and intolerance is reading selectively. Granted, Jesus does warn too about staying within the bounds of proper belief (monotheism and all that this implies) and proper morals (the commandments, love of our enemies, forgiveness).
But he stresses too that we can miss the demands of discipleship by not going far enough in letting ourselves be stretched by his teachings.
True orthodoxy asks us to hold a great tension between real boundaries beyond which you may not go and real borders and frontiers to which you must go. You may not go too far, but you must also go far enough.
This can be a lonely road. If you carry this tension faithfully, without giving in to either side, you will no doubt find yourself with few allies. You will be too liberal for the conservatives and too conservative for the liberals.
To risk one example: You see this kind of pained, but more fully Catholic, orthodoxy in a person like Raymond Brown, the renowned biblical scholar, a loyal Roman Catholic thinker who found himself attacked, for opposite reasons, from both sides of the ideological spectrum. He upset liberals because he stopped before they thought that he should and he upset conservatives because he suggested that proper truth and dogma often stretch us beyond some former comfort zones.
THE HUMAN SOUL
This tension is an innate, healthy disquiet, something we are meant to live daily rather than something we can resolve once and for all. Indeed, the deep root of this tension lies in the human soul itself.
The human soul, as Thomas Aquinas classically put it, has two principles and two functions: The soul is the principle of life, energy and fire inside of us, even as it is equally the principle of integration, unity and glue. The soul keeps us energized and on fire, even as it keeps us from dissipating and falling apart.
A healthy soul keeps us within healthy boundaries, to prevent us from disintegrating, even as it keeps us on fire, lest we petrify and become too hardened to fully enter life. In that sense, the soul itself is a healthy principle of orthodoxy inside us. It keeps us within real limits even as it pushes us towards new frontiers.
We live in the face of two opposing dangers: disintegration and petrification. To stay healthy, we need to know our limits and we also need to know how far we have to stretch ourselves. The conservative instinct warns us about the former. The liberal instinct warns us about the latter. Both instincts are healthy because both dangers are real.
The German poet, Goethe, once wrote: The dangers of life are many and safety is one of those dangers. This is true in our personal lives and it's true in Christian orthodoxy. There is danger in bad dogma, but there is equal danger in not radiating, with sufficient compassion and understanding, God's universal will for the salvation of all peoples.
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