If your standard of “orthodoxy” is Protestant teaching, then naturally, Protestantism will seem “more orthodox” to you than Catholicism.
But when compared to the Early Church, Catholicism is more like the Early Church (miracles, relics, Saints, etc.) than Protestantism, which tends to be very cerebral.
I didn’t say Protestantism was more orthodox than Catholicism. I don’t believe this to be the case. Taken as a whole, Catholicism is far more orthodox than Protestantism. My point is simply that not all the practices (and even theological formulations) that differentiate Protestants from Catholics are the result of Protestant heresy. The Pope has explicitly called for an ecumenism that is not simply the “return” of Protestants to Catholicism but the genuine reconciliation of our diverse theological, cultural, and liturgical traditions in the fullness of the Faith. That’s worth working for. Individual conversions hinder this–they confirm the belief of Protestants that anyone who cares about tradition and sacraments is on his way across the Tiber, and they leech away the people who could be an orthodox influence within Protestantism.
I think that “O Salutaris” and “Tantum Ergo” are much more orthodox (much more akin to the Church of the Early Fathers) than hymns like “Jesus, Friend of Little Children” or “We Plough the Fields and Scatter.”
Those weren’t the examples I had in mind. Why on earth would you pick those?
The two groups of Protestant hymns that are most central to my own Christian faith are the hymns of Charles Wesley such as “Love Divine, All Loves Excelling,” “And Can It Be,” “Jesus Lover of My Soul,” “Blow Ye the Trumpet, Blow,” etc. (and to a lesser extent other 18th-century evangelical hymns like “Amazing Grace”), and the Lutheran chorale hymns (“Deck Thyself, My Soul, With Gladness,” “All My Heart This Night Rejoices,” “Jesus, Priceless Treasure,” “Ah, Holy Jesus,” etc.–I won’t count “O Sacred Head” because that’s based on a medieval Catholic original).
Here’s an example of the sort of issue that arises when we try to bring that sort of thing into Catholicism as currently constituted. One of the few great Protestant hymns that is regularly sung by Catholics is “Amazing Grace.” And conservative Catholics regularly complain about it, on the grounds that it embodies a once-for-all theology of conversion that is antithetical to Catholicism.
If the hymn actually taught eternal security explicitly (I know that Newton did believe in eternal security in the Calvinist sense), I would agree that it was unorthodox. But it doesn’t. Wesleyans have been singing this hymn for 200 years without having any problems with it. It does, however, express a kind of piety that is rare among Catholics–a vivid experiential sense of God’s saving grace bringing one from darkness to light, from slavery to freedom. Now evangelicals mistakenly identify this *experience *with “being saved,” and far too often dismiss Catholics (and others) as not being “real Christians” if they don’t speak in terms of such an experience. *That, *again, is unorthodox. But the piety itself is not unorthodox. It enriches Christendom as a whole, and if it vanishes from the earth the entire Church will be poorer. This is the sort of thing that I’m saying needs to be brought into the broader stream of Christian orthodoxy, purged of its unorthodox or sectarian ramifications.
Edwin