The question has been addressed by scholars before. My intention is not to answer it but rather to propose its consideration as a Lenten exercise. What is the relationship between orthodoxy and orthopraxy and how present are they today?
Does orthodoxy, ‘right belief’, require or benefit from orthopraxy, ‘right practice? The former is any established system of religious beliefs or dogmas passed from one generation to the next. The latter is any formalized system of liturgical, ethical and contemplative practices which flow from these beliefs. Some writers contend that orthopraxy engenders the solidarity of orthodox believers and, as the result of the bestowal of grace, even sharpens their theological insight. Others contend that for individuals uninformed by proper belief – such as young children – intentional and proper behavior is conducive to proper belief for it begs the eventual question ‘why’. Many agree that there is a mutually nourishing symbiosis between the ‘oxy’ and the ‘axy’. Proper belief leads to proper behavior, proper behavior creates good habits, good habits form character, and character in turn champions belief. There are some, presumably, who assert that one can be orthodox without practicing ‘right behavior’ or practice right behavior without being orthodox. It would seem, however, that such postures would be either hypocritical or foolish.
Are orthodoxy and orthopraxy on the decline in our society? If so, why? Is it because attendance at religious services is down? And even where such attendance is up is it because many popular religious services eschew any reference to dogma and instead thrive on emotionalism? Could it be that families – supposedly the ‘domestic Church’ – are too otherwise occupied to inculcate ‘right belief’ in their children? Or perhaps, are families themselves uneducated in ‘right belief’?
Today, any doctrine or practice associated with the descriptive ‘ortho’ is considered by many to be limiting or exclusionary and therefore to be rejected. But what substitutes, if any, replace dogma and the right behavior? In the absence of ‘received’ beliefs and long-established practices will the guideposts of society become nothing more than the civil laws we legislate and popular fashions we espouse? What rituals will unite us and confirm our unity? Will our human compassion be limited to our own kin? “Even the pagans do as much” (Mt. 5:47).
Is it the void created by the disappearance of orthodoxy and orthopraxy that has allowed the pall of isolation and loneliness to spread over us. Are mediocrity, boredom and ugliness their replacement? What is our answer to the question ‘why’? And, finding no answer how do we react, what is our behavior? Isn’t it ironic that we marvel at the rhythms, patterns and laws with which the affairs of nature are conduced, and yet – in the name of freedom – repel the rhythms, patterns and demands of orthodoxy and orthopraxy.
Readers may point out the challenge presented by conflicting orthodoxies. It is a challenge to be sure. Let this be another mystery for our Lenten contemplation. And, let us find hope in the orthodox tenets that we are all created in God’s image and that our Lord prayed that all may be one.