BpAndre
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 Posted: Mon Aug 22, 2005 8:04 pm Post subject: Apostolic Tradition |
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In explaining Apostolic Tradition, many Evangelical Protestants immediately begin to think of Christ’s condemnation of “traditions of Men”, and immediately assume that all tradition falls into this category; it does not. The term “Apostolic Tradition” does not refer to human customs, practices or ceremonies. Apostolic Tradition is the “Deposit of Faith”, “The faith once and for all handed down to the saints.” (Jude 3) The word selected by the sacred writer for “handed down” is paradotheise, the root form being paradidomi, from which we derive our English word “tradition”. 28 As Tradition is understood in this verse, it refers to the “Deposit of Faith”, the Holy Gospel or Good News of Jesus Christ.
Tradition, as referred to here, is not man-made, and it is not something apart from Scripture. Apostolic Tradition is God’s Word, alive in the living experience and expression of faith of the Body of Christ, the Church. What is an example of Apostolic Tradition? The canon of the New Testament, that is, the recognized list of books that comprise the New Testament is Apostolic Tradition. Indeed, the entire canon of the Bible, of both Old and New Testament, is a matter of Apostolic Tradition, and it is an Apostolic Tradition that must be followed or else you have no Bible.29 Many books of the Bible do not, in their text, indicate their author, and yet, through Apostolic Tradition, we accept the authorship as given.
Is this to say that all traditions found in the Church are Apostolic Traditions? To say so, would be to confuse customs (tradition with a small t), with the Deposit of Faith, of which Apostolic teaching (Tradition with a capital T for our discussion) is part.
But let’s not forget the Lord’s condemnation of the “traditions of men”, “Then the Pharisees and scribes came to Jesus and said, ‘Why do your disciples transgress the traditions of the elders? For they do not wash their hands when they eat”. (Matthew 15:1-2) The washing of the hands was a human restriction imposed by the elders, and not part of any deposit of Divine Revelation. Christ’s condemnation too, was of the elders creation of “loopholes” in Mosaic Law to allow the violation of commandments, such as the creation of the “Corban rule” found in Mark 7:9 – 13. In the “Corban Rule” a son was “lawfully” able to keep money that should have been given to support one’s parents in their old age, by claiming that it had been given for use at the Temple, yet maintaining control over it.
Apostolic Tradition then, is not man-made customs or ceremony. In the early years of the Church, the teaching of the Gospel of Christ (which was and is termed the “Apostolic Tradition”) was done orally, as for about the first three hundred years in the life of the Church, there was not a Bible as we know it today. There was the Jewish Old Testament in the form of the Septuagint and the Apostolic Letters which, at first, circulated to a few, but not all of the early churches. Most people could not read or write, but could listen, and learned the Good News in the same way the Oral Torah had been transmitted to their Jewish forebearers, alongside and with the Written Torah, both as the Word of God.
An interpretation of the written Bible, absent the understanding of the Faith that is conveyed with it, as the Apostolic Tradition, opens the door to an individual, subjective and private approach to interpretation of Scripture that the Bible itself warns us to shun and avoid. Consider the points raised by the following:
“To separate the Bible from the Church is to make it a ‘free-floating’ balloon, whereby an endless number of interpreters can blow it in any direction their doctrinal biases please. However, the Spirit-led Church throughout time does not leave room for such a subjective approach. She, through the co-operation of her members, is able to discern God’s Word because she is a body, a network of relationships which transcends ‘private’ interpretations or limited eras. This all-encompassing union is possible because of the unique spiritual bond which exists between the Body of Christ and Jesus the Word.
God’s Word is intended for God’s people, not for unbelievers. The Word of God is revealed and experienced as the Word of God only when it is received by a people of faith. How, then, does the unbeliever hear God’s Word? God’s Word is spoken to unbelievers through believers (either via their testimony in the scriptures, or through those now living). But in either case, God’s Word is not heard as God’s Word unless the Spirit of the Word reveals it to those who listen. This is why Jerome (342-420) stated that even though the Gnostics had Biblical texts in their possession, they still did not posses the Gospel. For the same reason Tertullian (155-220 AD), a teacher and leader of the African Church, never discussed the Bible with Heretics. They had no right to use the Scriptures….they did not belong to them. Scriptures are the Church’s possession.” 30
And even more succinctly;
“The Bible without the Spirit and Christ’s Body is only potentially sufficient. It is all sufficient only when read within the fellowship of all the saints of all time. The ministry of Spirit in the Church (Tradition) lets us see the Biblical Message clearly. Here, within the Community of God, one can begin to comprehend the ‘breadth, length, height and depth’ of God’s love in Christ. (Eph. 3:17-19) Here, the Scriptures become self-evident to the individual believer. Here, they can be understood for what they really are: the revelation of God among His people.” 31
“I hope to come to you soon, but I am writing these instructions to you so that, if I am delayed, you may know how one ought to behave in the household of God, which is the pillar and bulwark of the truth.” (1 Tim. 3:14-15) And so, it is the Church that is the ultimate arbiter.
And so, Apostolic Tradition is not some foreign concept espoused only by the Roman Catholic Church, as many Protestants wrongly believe, it is the understanding of Scriptural understanding, teaching and interpretation, as espoused by all of Christendom, Eastern and Western.
“So then, brethren, stand firm and hold to the Traditions which you were taught by us, either by word of mouth or by letter.” (2 Thess. 2:15) Here we see Apostolic Tradition conveyed verbally having the same weight and authority as that which was written down.
Paul instructs Timothy thus: “…you have heard from me before many witnesses entrust to faithful men who will be able to teach others also.” (2 Tim 2:2)
“Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from any brother who is living in idleness and not in accord with the Tradition that you have received from us.” (2 Thess. 3:6)
“Follow the pattern of the sound words which you have heard from me, in the faith and love which are in Christ Jesus; guard the truth that has been entrusted to you by the Holy Spirit who dwells within us.” (2 Tim. 1:13-14)
Jesus did not write the New Law on papyrus or skins, He wrote it in the hearts, minds and souls of the Apostles: “Then he opened their minds to understand the scriptures, and said to them, ‘Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be preached in his name to all nations, beginning in Jerusalem.” (Luke 24:45-47) This Faith, which was taught to us by the Church, lives in each Christian, and is a part of us. To deviate from it is to deviate from the Deposit of Faith inherent in the Church of God.
On Apostolic Tradition:
“As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes these points [of doctrine] just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shineth everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will any one of the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little diminish it.” Irenaeus, Against Heresies 1:10:2 189 A.D., CCEL.
“Since therefore we have such proofs, it is not necessary to seek the truth among others which it is easy to obtain from the Church; since the apostles, like a rich man [depositing his money] in a bank, lodged in her hands most copiously all things pertaining to the truth: so that every man, whosoever will, can draw from her the water of life. For she is the entrance to life; all others are thieves and robbers. On this account are we bound to avoid them, but to make choice of the thing pertaining to the Church with the utmost diligence, and to lay hold of the tradition of the truth. For how stands the case? Suppose there arise a dispute relative to some important question among us, should we not have recourse to the most ancient Churches with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question? For how should it be if the apostles themselves had not left us writings? Would it not be necessary, [in that case,] to follow the course of the tradition which they handed down to those to whom they did commit the Churches?” Irenaeus, Against Heresies 3:4:1 189 A.D., CCEL.
“Of the dogmas and kerygmas preserved in the Church, some we posses from written teaching and others we receive from the tradition of the Apostles, handed on to us in mystery. In respect to piety both are of the same force. No one will contradict any of these, no one, at any rate, who is even moderately versed in matters ecclesiastical. Indeed, were we to try to reject unwritten customs as having no great authority, we would unwittingly injure the Gospel in its vitals; or rather, we would reduce kerygma to a mere term. For instance, to take the first and most general example, who taught us in writing to sign with the sign of the cross those who have trusted in the name of our Lord Jesus Christ? What writing has taught us to turn to the East in prayer? Which of the saints left us in writing the words of the epiclesis at the consecration of the Bread of the Eucharist and the Cup of Benediction?…Where is it written that we are to bless the baptismal water, the oil of anointing, and even the one who is baptized? Is it not from silent and mystical tradition? Indeed, in what written word is even the anointing with oil taught? Where does it say that in baptizing there is to be a triple immersion?” St. Basil the Great, The Holy Spirit, 375 A.D. 32
“Well, they preserving the tradition of the blessed doctrine derived directly from the holy apostles, Peter, James, John, and Paul, the sons receiving it from the father (but few were like the fathers), came by God's will to us also to deposit those ancestral and apostolic seeds. And well I know that they will exult; I do not mean delighted with this tribute, but solely on account of the preservation of the truth, according as they delivered it. For such a sketch as this, will, I think, be agreeable to a soul desirous of preserving from escape the blessed tradition.” Clement of Alexandria, Miscellanies, 1:1 208 A.D. CCEL.
“At that time there flourished in the Church Hegesippus, whom we know from what has gone before, and Dionysius, bishop of Corinth, and another bishop, Pinytus of Crete, and besides these, Philip, and Apolinarius, and Melito, and Musanus, and Modestus, and finally, Irenaeus. From them has come down to us in writing, the sound and orthodox faith received from apostolic tradition.” Eusebius, Church History 3:39, 312 A.D., CCEL.
“It is needful also to make use of Tradition; for not everything can be gotten from Sacred Scripture. The holy Apostles handed down some things in the Scriptures, other things in Tradition.” St. Epiphanius of Salamis, Against All Heresies, inter 374 – 377 A.D. 33
“Therefore, brethren, stand fast and hold the traditions which you have been taught, whether by word or by our letter.’ From this it is clear that they did not hand down everything by letter, but there was much also that was not written. Like that which was written, the unwritten too is worthy of belief. So let us regard the tradition of the Church also as worthy of belief. Is it a tradition? Seek no further.” St. John Chrysostom, Homilies On The Second Epistle To The Thessalonians, inter 398-404 A.D. CCEL.
On Abortion:
In Catholic Apostolic National Church concerns for quality of life issues today, there is and must rightly be, a hierarchy of truths. Any support or activism regarding social issues that is lacking in a definite and emphatic support of the right to life of the unborn child is fatally defective. Certainly the other life issues are important and must be strongly addressed. However, the Catholic Apostolic National Church position on abortion requires and demands of us assigning preeminence in according protection to the unborn child. The right to life is the foundation upon which all quality of life issues are laid. One can have no true Christian commitment to caring for the poor, feeding the hungry, housing the homeless, healthcare, medicine, “just war doctrines” or any other related issues, without an active commitment to the God-given right to life. Thus, among these life issues, the right to life tops the hierarchy of truth as it pertains to them.
It is also important to know and understand that Christians may inadvertently promote abortion through the use of contraceptive drugs and devices. Drugs such as the contraceptive pill, (“The Pill”) commonly used, is a potential abortifacient, and sometimes causes an early chemical abortion after a new life has been conceived, and not simply prevents conception from occurring. Thus, many Christians have unknowingly caused the deaths of many human beings, through the deception of others and unwillingness to thoroughly research such drugs before using them. Other so-called contraception devices actually mechanically cause the death of unborn children conceived. All potential and actual abortifacients are expressly forbidden and gravely sinful.
“You shall not procure abortion, nor destroy a new-born child.” The Didache, 140 A.D. 34
“A woman who has deliberately destroyed a fetus must pay the penalty for murder.” St. Basil the Great, Of Basil To Amphilochius, Bishop of Iconium; The First Canonical Letter, 374 A.D. 30
“And when we say that those women who use drugs to bring on abortion commit murder, and will have to give an account to God for the abortion, on what principle should we commit murder? For it does not belong to the same person to regard the very foetus in the womb as a created being, and therefore an object of God's care, and when it has passed into life, to kill it; and not to expose an infant, because those who expose them are chargeable with child-murder, and on the other hand, when it has been reared to destroy it. But we are in all things always alike and the same, submitting ourselves to reason, and not ruling over it.” Athenagoras, A Plea for the Christians, 35, 177 A.D., CCEL.
“In our case, murder being once for all forbidden, we may not destroy even the foetus in the womb, while as yet the human being derives blood from other parts of the body for its sustenance. To hinder a birth is merely a speedier man-killing; nor does it matter whether you take away a life that is born, or destroy one that is coming to the birth. That is a man which is going to be one; you have the fruit already in its seed.” Tertullian, Apology 9:8., 197 A.D., CCEL.
“Why sow where the ground makes it its care to destroy the fruit? Where there are many efforts at abortion? Where there is murder before the birth? For even the harlot thou dost not let continue a mere harlot, but makest her a murderess also. You see how drunkenness leads to whoredom, whoredom to adultery, adultery to murder; or rather to a something even worse than murder. For I have no name to give it, since it does not take off the thing born, but prevent its being born. Why then dost thou abuse the gift of God, and fight with His laws, and follow after what is a curse as if a blessing, and make the chamber of procreation a chamber for murder, and arm the woman that was given for childbearing unto slaughter? For with a view to drawing more money by being agreeable and an object of longing to her lovers, even this she is not backward to do, so heaping upon thy head a great pile of fire. For even if the daring deed be hers, yet the causing of it is thine.” St. John Chrysostom, Homilies on Romans 24 391 A.D., CCEL.
On Communion Only To The Baptized:
“Let no one eat or drink of the Eucharist with you except those who have been baptized in the name of the Lord; for it was in reference to this that the Lord said: ‘Do not give that which is holy to dogs.” The Didache, 140 A.D. 35
On Confession
“Confess your offenses in church, and do not go up to your prayers with an evil conscience. This is the way of life.” The Didache, 140 A.D. 36
“It is necessary to confess our sins to those to whom the dispensation of God’s mysteries is entrusted. Those doing penance of old are found to have done it before the saints. It is written in the Gospel that they confessed their sins to John the Baptist; but in Acts they confessed to the Apostles, by whom also all were baptized.” St. Basil the Great, Rules Briefly Treated, 370 A.D. 37
“Let us therefore implore forgiveness for all those transgressions which through any [suggestion] of the adversary we have committed. And those who have been the leaders of sedition and disagreement ought to have respect to the common hope. For such as live in fear and love would rather that they themselves than their neighbors should be involved in suffering. And they prefer to bear blame themselves, rather than that the concord which has been well and piously handed down to us should suffer. For it is better that a man should acknowledge his transgressions than that he should harden his heart, as the hearts of those were hardened who stirred up sedition against Moses the servant of God, and whose condemnation was made manifest [unto all]. For they went down alive into Hades, and death swallowed them up.” St. Clement, Letter To The Corinthians, 80 A.D. 38
On Order Within The Church:
“See that ye all follow the bishop, even as Jesus Christ does the Father, and the presbytery as ye would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God, so that everything that is done may be secure and valid.
Moreover, it is in accordance with reason that we should return to soberness [of conduct], and, while yet we have opportunity, exercise repentance towards God. For "in Hades there is no one who can confess his sins." For "behold the man, and his work is before him." And [the Scripture saith], "My son, honor thou God and the king." And say I, Honor thou God indeed, as the Author and Lord of all things, but the bishop as the high-priest, who bears the image of God-of God. inasmuch as he is a ruler, and of Christ, in his capacity of a priest. After Him, we must also honor the king. For there is no one superior to God, or even like to Him, among all the beings that exist. Nor is there any one in the Church greater than the bishop, who ministers as a priest to God for the salvation of the whole world. Nor, again, is there any one among rulers to be compared with the king, who secures peace and good order to those over whom he rules. He who honors the bishop shall be honored by God, even as he that dishonors him shall be punished by God. For if he that rises up against kings is justly held worthy of punishment, inasmuch as he dissolves public order, of how much sorer punishment, suppose ye, shall he be thought worthy, who presumes to do anything without the bishop, thus both destroying the [Church's] unity, and throwing its order into confusion? For the priesthood is the very highest point of all good things among men, against which whosoever is mad enough to strive, dishonors not man, but God, and Christ Jesus, the First-born, and the only High Priest, by nature, of the Father. Let all things therefore be done by you with good order in Christ. Let the laity be subject to the deacons; the deacons to the presbyters; the presbyters to the bishop; the bishop to Christ, even as He is to the Father. As ye, brethren, have refreshed me, so will Jesus Christ refresh you. Ye have loved me when absent, as well as when present. God will recompense you, for whose sake ye have shown such kindness towards His prisoner. For even if I am not worthy of it, yet your zeal [to help me] is an admirable thing. For "he who honors a prophet in the name of a prophet, shall receive a prophet's reward." It is manifest also, that he who honors a prisoner of Jesus Christ shall receive the reward of the martyrs.” St. Ignatius of Antioch, Letter To The Smyrneans, 110 A.D. CCEL.
On The Spiritual Realities Of The Sacraments:
“Also, the apostle testifies, and says, "Ye cannot drink the cup of the Lord and the cup of devils; ye cannot be partakers of the Lord's table and of the table of devils." He threatens, moreover, the stubborn and forward, and denounces them, saying, "Whosoever eateth the bread or drinketh the cup of the Lord unworthily, is guilty of the body and blood of the Lord." All these warnings being scorned and contemned,-before their sin is expiated, before confession has been made of their crime, before their conscience has been purged by sacrifice and by the hand of the priest, before the offence of an angry and threatening Lord has been appeased, violence is done to His body and blood; and they sin now against their Lord more with their hand and mouth than when they denied their Lord.” St. Cyprian of Carthage, The Lapsed, 251 A.D. CCEL.
On Apostolic Succession:
“Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre-eminent authority, that is, the faithful everywhere, inasmuch as the apostolic tradition has been preserved continuously by those [faithful men] who exist everywhere.
The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome dispatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spoke with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolic tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Sorer having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.” St. Irenaeus, Against Heresies, 3: 2-3. A.D. 120-202. 39
On The Essential Belief In The Trinity:
“But what is also to the point, let us note that the very tradition, teaching, and faith of the Catholic Church from the beginning, which the Lord gave, was preached by the Apostles, and was preserved by the Fathers. On this was the Church founded; and if anyone departs from this, he neither is nor any longer ought to be called a Christian: there is a Trinity, holy and perfect, acknowledged as God, in Father, Son and Holy Spirit, having nothing foreign or external mixed with It, not composed of a fashioner and an originated, but entirely creative and fashioning; It is consistent in Itself, indivisible in nature, and Its activity is one.” St. Athanasius, Four Letters To The Serapion of Thmius, 359-360 A.D. 40
[cited from the official catechism of the Catholic Apostolic National Church]
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Bishop Andre' Jhohn-William Queen, SCR
Vicar General
Catholic Apostolic National Church
Phone: 773.942.4660 |
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