'Orthodox' means orthodox in life as well as faith

"It was a sign of the times that in the discussion about the vertical and horizontal aspects of the faith, not only [at the W.C.C. Assembly] in Uppsala [in 1968] but also after the Assembly, the most frequently quoted sentence from this [(from my)] address was: 'It must become clear that church members who deny in fact their responsibility for the needy in any part of the world are just as much guilty of heresy as those who deny this or that article of faith.' If I had known beforehand that this sentence would become so popular, I would have added a complementary phrase such as: 'And church members who deny that God has reconciled men to himself in Christ are just as much guilty of heresy as those who refuse to be involved in the struggle for justice and freedom for all men and who do nothing to help their brethren in need.' For it seems to me that the health of the ecumenical movement depends on our readiness to stand with equal firmness for these two convictions at the same time."

     W. A. Visser't Hooft, Memoirs (London: SCM Press; Philadelphia: Westminster Press, 1973; 2nd ed., unchanged, Geneva: WCC Publications, 1987), 363.

'Orthodox' means orthodox in life as well as faith

Index of Medieval Art (Public Image)

"orthodoxus est recte credens, et ut credit [recte] vivens."

The orthodox man is [the one who is] believing rightly, and, as he believes, living [rightly, too].

     St. Isidore of Seville (c. 560-636) in Etymologies 8.14.5.  Latin ed. (with the interpolation of that second recte) Lindsay, Scriptorum Classicorum Bibliotheca Oxoniensis (Oxford:  Clarendon Press, 1911), vol. 1, n.p. (there are more recent critical editions that I haven't consulted).  Cf. PL 82, col. 294, which leaves that second recte out.  M. Sesan, "'Orthodoxie': histoire d’un mot et de sa signification," Istina 15, no. 4 (1970):  428 (425-434), cites PL 82, col. 388, but that is wrong.  The whole of sub-section 5 as trans. Barney, Lewis, Beech, & Berghof (Cambridge University Press) in 2006:

An 'orthodox person' (orthodoxus) is one who believes rightfully, and who lives [righteously] as he believes.  Now ὀρθῶς in Greek means 'rightly' (recte), δόξα is 'good repute' (gloria):  an orthodox person is a man 'of good and right repute' (recta gloria).  He who lives otherwise than as he believes cannot be called by this name.

And St. Isidore is right, both on the etymology (OED), and on the senses of δόξα; which, according to LSJ, can mean both opinion and repute.

 

"Nor did He stand in need of our service when He ordered us to follow Him; but He thus bestowed salvation upon ourselves."

"Not needing our service, but, bestowing salvation upon us [(nobis ipsis)], He commanded that we follow Him."

"Neque nostro ministerio indigens, iussit ut eum sequeremur, sed nobis ipsis attribuens salutem."

     St. Irenaeus, Adv. haer. IV.xiv.1, translation mine.  Latin from Liturgy of the hours (SC 100, 534-540); Ed. Harvey (1857), vol. 2, p. 184.  ANF 1:

"Nor did He stand in need of our service when He ordered us to follow Him; but He thus bestowed salvation upon ourselves."
 
Liturgy of the hours for the Saturday after Ash Wednesday:

"Nor did the Lord need our service. He commanded us to follow him, but his was the gift of salvation."

"A thirsty man is . . . not depressed because he cannot exhaust the spring"

Source

"A thirsty man is happy when he is drinking, and he is not depressed because he cannot exhaust the spring. . . .
     "Be thankful then for what you have received, and do not be saddened at all that such an abundance still remains. What you have received and attained is your present share, while what is left will be your heritage. For what you could not take at one time because of your weakness, you will be able to grasp at another if you only persevere. So do not foolishly try to drain in one draught what cannot be consumed all at once, and do not cease out of faintheartedness from what you will be able to absorb as time goes on."

     St. Ephrem the Syrian, Commentary on the Diatessaron 1.19, as trans. Office of readings for the Sixth Sunday in Ordinary Time, Liturgy of the hours.  SC 121 (1966), 53 (no Syriac; this volume contains, unusually for SC, a French translation only).  Cf. Saint Ephrem's Commentary on Tatian's Diatessaron:  an English translation of Chester Beatty Syriac MS 709, trans. Carmel McCarthy,  Journal of Semitic studies. Supplement 2 (Oxford University Press on behalf of the University of Manchester, 1993), 49:

The thirsty one rejoices because he can drink, but is not upset because he is unable to render the source dry. . . .  Give thanks for what you have taken away, and do not murmur over what remains and is in excess.  That which you have taken and gone away with is your portion and that which is left over is also your heritage.  That which you were not able to receive there and then because of your weakness, receive it at another time by means of your perseverence.  And do not, in your impudence, attempt either to obtain in one moment that which cannot be taken up in one moment, or to desist from that which you are able to take up little by little.

"the more perfect a virtue is, the more does it cause passion"

"it is not the function of virtue to deprive the powers subordinate to reason of their proper activities, but to make them execute the commands of reason by exercising their proper acts"; to "direct the sensitive appetite to its proper regulated movements" of ordered or "moderated passion."

     St. Thomas Aquinas, Summa theologiae I-II.59.5.Resp. & ad 1-2, trans. FEDP (i.e. Shapcote).  Virtue calls for the moderated or ordered passion that both 1) "helps towards the execution of reason's command" and 2) "results from" the said acts or execution.

It is not virtuous to be resisting temptation

"disorderly passions abound in the continent and persevering man [(in continente et perseverante)], which would not be the case if his sensitive appetite were perfected by a habit making it conformable to reason. . . .  Continence and perseverence . . . withstand the [inordinate] passions lest reason be led astray.  But they fall short of being virtues", because it is not virtuous to be withstanding disordered passions; rather, it is virtuous to have no disordered passions (no unruly sensitive appetite) to be withstood.

     St. Thomas Aquinas, Summa theologiae I-II.58.3.ad 2, FEDP (i.e. Shapcote), italics mine (for .  "the impediment [or threat] of the [inordinate] passions" to "the judgment and command of prudence" is "removed [removeatur] . . . by moral virtue" (I-II.58.5.ad 3).  "But when [a passion] follows th[e] judgment [of reason], as though commanded by reason, it helps toward the execution of reason's command" (I-II.59.2.ad 3).

"Lord Jesus, stay with us, for evening is at hand and the day is past"

Duccio di Buoninsegna

"Lord Jesus, stay with us, for evening is at hand and the day is past; be our companion in the way, kindle our hearts, and awaken hope, that we may know thee as thou art revealed in Scripture and the breaking of the bread."

"Lord Jesus, stay with us, for evening is at hand and the day is past; be our companion in the way, kindle our hearts, and awaken hope, that we may know you as you are revealed in Scripture and the breaking of bread."

"Mane nobiscum, Domine Iesu, quoniam advesperascit, et nos comitans in via, refove corde, spem excita miseratus, ut te in Scripturis et in fractione panis cum nostris fratribus agnoscamus."

     Oratio for Vespers of the Fourth Monday in Ordinary Time, Liturgia horarum 3, as trans. on pp. 70 and 124 of the 1979 BCP, where it is called "A Collect for the Presence of Christ."  Hatchett is right about its source in "the Roman breviary of Paul VI" (143), but you could never confirm that from the abominable "translation" that appears in that position on p. 148 of vol. 3 of the 1975 Liturgy of the hours.  Utterly despicable:

"Lord our God, help us to love you with all our hearts and to love all men as you love them."

Next:  follow up on the presence of V&R fragments of this throughout Liturgia horarum 3, long antedated by its prominence historically in the CANTUS database from (as of 12 Feb 2026) c. 890 (Cantus Siglum F-AI 44 =Albi, Bibliothèque municipale Rochegude, 44).