"Scripture and Tradition: The Living Word of God"

Session 3 - November 5th, 2004

Today's meditation is hopefully the most practical for us in our effort to come to understand and ponder the living Word of God. I have entitled it "The Transmission of the Living Word of God- Scripture and Tradition." Each of these words in the title--Scripture and Tradition-- is packed with meaning. We will attempt to unravel those words, in addition to the word Magisterium-- as we walk through Chapter II of Dei Verbum, the subject for this morning's reflection.

By way of summary to date. We have been speaking of the very nature of revelation itself, how it means God's self-communication of Himself, His very life, the inner life of God, to you and me by "words and deeds" for purposes of our eternal salvation. He has done this from the beginning of times--through creation, the patriarchs, prophets- and ultimately by His very Son, Jesus Christ, who is Himself the mediator and sum total of revelation, everything to know about our God is revealed in Jesus. "To see whom is to see the Father." DV 4 He "completed and perfected Revelation and confirmed it with divine guarantees."DV 4 Revelation is another word for the living Word of God. When you hear the word Revelation, think immediately of Word of God. We are not speaking here of the last book of the bible.

The question for this morning: how is it then that the living Word of God is communicated and transmitted in our day? How do we hear our God speaking to us in the midst of the din and busyness of our everyday lives? Where do we look? In short, it is through Scripture and Tradition that God's living Word, a Word which nourishes, transforms us, challenges us, critics us, continues to speak to us in our day and every day.

Sacred Scripture, both the Old and New Testament, is the speech of God as it is put down in writing under the breathe of the Holy Spirit. Unlike the fundamentalists, however, we are not a faith which relies solely on Scripture for Revelation. Ours is a faith which includes Tradition, a living transmission distinct from Scripture but closely related to Scripture. Through Tradition, the Church, in her doctrine, life and worship perpetuates and transmits to every generation all that she herself is and all that she believes (I.e. In the reception of the sacraments, the writings of the Holy Father and our bishops, our common prayer). As we gather prayerfully at this very moment, we are experiencing the living Tradition of the Church, the living voice of the Lord Himself. God is speaking to us in a very special way in the quiet of our prayer where He breaks open into our lives.

God's Word thus reveals itself in Scripture and the living Tradition of the Church. We can never forget as well that the task of giving an authentic interpretation to the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living , teaching office of the Church which is called the Magisterium--the Pope and the bishops in communion with him. The Magisterium is not superior to the Word of God but its servant, the servant of Truth.

There are four articles (or paragraphs) in Chapter II. They include Article 7: The Apostles and their Successors: Transmitters of the Gospel; Article 8: Sacred Tradition; Article 9: Interrelationship of Scripture and Tradition; and Article 10: Interrelationship of Scripture, Tradition, Magisterium.

Article 7: The Apostles and their Successors: Transmitters of the Gospel

We know from 1 Tim 2:4 that God "desires all men to be saved and to come to the knowledge of the truth," i.e. of Jesus Christ Himself, the fullness of revelation. In fact, the church teaches that all things revealed for the salvation of each of us "should remain in their entirety throughout the ages." DV 7 How is this done? Christ commanded the apostles to preach the Gospel and the apostles left the bishops as their successors. Therefore, the line of succession, outlined in article 7, is Jesus Christ, the Apostles and the Bishops.

7. In His gracious goodness, God has seen to it that what He had revealed for the salvation of all nations would abide perpetually in its full integrity and be handed on to all generations. Therefore Christ the Lord in whom the full revelation of the supreme God is brought to completion (see Cor. 1:20; 3:13; 4:6), commissioned the Apostles to preach to all men that Gospel which is the source of all saving truth and moral teaching, (1) and to impart to them heavenly gifts. This Gospel had been promised in former times through the prophets, and Christ Himself had fulfilled it and promulgated it with His lips. This commission was faithfully fulfilled by the Apostles who, by their oral preaching, by example, and by observances handed on what they had received from the lips of Christ, from living with Him, and from what He did, or what they had learned through the prompting of the Holy Spirit. The commission was fulfilled, too, by those Apostles and apostolic men who under the inspiration of the same Holy Spirit committed the message of salvation to writing. (2)

In fact, Jesus "commanded" the apostles to preach the Gospel. They had a unique and privileged role in handing down the Gospel. After all, they heard Jesus, travelled with Him, ate with Him, listened to Him, watched Him. Effectively, they were to hand down, another name for Tradition, about which we will speak in a few moments, what they had received in that saving encounter with Jesus, what and how they actually encountered Him as a person. They were to attempt to transmit the "gifts of God" which they had received. How were they to do this? This article of Dei Verbum lists two ways in which this was "faithfully" done:

l.) Orally--spoken word of their preaching, by their example, institutions established, what they had received from Christ--from His lips, from His way of life, His works and that from the promptings of the Holy Spirit.

2.) In writing (the inspired books) --"by those apostles and other men associated with the apostles who, under the inspiration of the Holy Spirit, committed the message of salvation to writing."

But in order to keep the Gospel forever whole and alive within the Church, the Apostles left bishops as their successors, "handing over" to them "the authority to teach in their own place."(3) This sacred tradition, therefore, and Sacred Scripture of both the Old and New Testaments are like a mirror in which the pilgrim Church on earth looks at God, from whom she has received everything, until she is brought finally to see Him as He is, face to face (see 1 John 3:2).

It did not stop with the apostles. They appointed bishops to continue their work by handing on the teaching authority to them, in the words of Irenaeus, "to keep the Gospel forever whole and alive within the church,"and from this article of Dei Verbum, "in order that the full and living Gospel might always be preserved in the church." The church thus carries forward through history in this unbroken chain the Christ event as a living event, under the inspiration of the Holy Spirit, not simply a walk down memory lane, an event effective for our salvation.

And this is down through Tradition, a new word added to the end of article 7 AND Sacred Scripture. Listen to this beautiful last line: "This sacred Tradition, then, and the Sacred Scripture, of both Testaments (an addition from Trent), are like a mirror, in which the church, during its pilgrim journey here on earth, contemplates God, from whom she receives everything, until such time as she is brought to see him face to face as he really is." This last lines reminds us of the incompleteness of our present knowledge of God. In the meantime, you and I are on pilgrimage. It is Tradition and Sacred Scripture which provide access for us to that vision of God as in a mirror.

Article 8: Sacred Tradition

8. And so the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved by an unending succession of preachers until the end of time. Therefore the Apostles, handing on what they themselves had received, warn the faithful to hold fast to the traditions which they have learned either by word of mouth or by letter (see 2 Thess. 2:15), and to fight in defense of the faith handed on once and for all (see Jude 1:3) (4) Now what was handed on by the Apostles includes everything which contributes toward the holiness of life and increase in faith of the peoples of God; and so the Church, in her teaching, life and worship, perpetuates and hands on to all generations all that she herself is, all that she believes.

This tradition which comes from the Apostles develop in the Church with the help of the Holy Spirit. (5) For there is a growth in the understanding of the realities and the words which have been handed down. This happens through the contemplation and study made by believers, who treasure these things in their hearts (see Luke, 2:19, 51) through a penetrating understanding of the spiritual realities which they experience, and through the preaching of those who have received through episcopal succession the sure gift of truth. For as the centuries succeed one another, the Church constantly moves forward toward the fullness of divine truth until the words of God reach their complete fulfillment in her.

The words of the holy fathers witness to the presence of this living tradition, whose wealth is poured into the practice and life of the believing and praying Church. Through the same tradition the Church's full canon of the sacred books is known, and the sacred writings themselves are more profoundly understood and unceasingly made active in her; and thus God, who spoke of old, uninterruptedly converses with the bride of His beloved Son; and the Holy Spirit, through whom the living voice of the Gospel resounds in the Church, and through her, in the world, leads unto all truth those who believe and makes the word of Christ dwell abundantly in them (see Col. 3:16).

This article is closely related to article 7. The concept of Tradition, with a big T, is spelled out here. It is truly an important development of the Second Vatican Council. Tradition, with a big T, is to be distinguished from traditions with a little t from the Council of Trent, e.g. blessing ourselves with Holy Water, ashes, palms, days of fasting.

There is a shift in focus here from the apostles and their successors handing down what they had received. Article 8 makes clear that the whole church has a responsibility to preserve what each of us receives with fidelity and be willing to struggle to defend it and ultimately hand it down. "Hence the apostles....warn the faithful to maintain the traditions which they had learned either by word of mouth or by letter and they warn them to fight hard for the faith that had been handed on to them once and for all." That is addressed to you and me.

Now what is this "handing down." It comes from the latin traditio, the act of surrendering or handing over." St. Paul tells the early church at Corinth: "I handed on to you what first of all I myself received." l Cor 15: 3

In the middle of this article, the Church defines Tradition in a beautiful, dynamic and encompassing way: "What was handed on by the apostles comprises everything that serves to make the People of God live their lives of holiness and increase their faith. In this way the Church, in her doctrine, life and worship, perpetuates and transmits to every generation all that she herself is, all that she believes." That is Tradition. The Church thus hands on her very "life," not just doctrine. That means the celebration of Mass, each prayer offered and work of charity done. The sayings of the Holy Father are witness to the life-giving presence of this Tradition. Each of these, for example, is witness to the living Tradition of the Church and communicates the salvific life of the church in and through the church. The Church not only bears Tradition but finds herself borne from it, for in it lies her life.

There is more. This article also helps to explain the living Tradition of the church. It is on-going but like revelation it is closed and completed with Christ and the apostolic witness to Him. At the same time, Tradition develops but it does not expand. Development of Tradition refers to the Church's deepening understanding of what was handed down from the beginning. The article states: "The Tradition that comes from the apostles makes progress in the church with the help of the Holy Spirit." There is growth in insight into the realities and words passed on. In fact, St. Paul prays for deeper insight into Christ: "That Christ may dwell in your hearts through faith; that you, being rooted and grounded in love, may have power to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may by filled with the fulness of God." Eph. 3:17 19

But how does this happen? Three ways:

l.) By the contemplation and study of believers who ponder these things in their hearts. e. g. Little Flower DAS 7,8

2.) From an intimate sense of spiritual realities which they experience.

3.) From the preaching of those who have received, along with their right of succession in the episcopate, the sure charism of truth.

Before the Vatican Council speaks of Sacred Scripture, interestingly in Dei Verbum she speaks of Tradition. In this article, she ends by saying that "By means of the same Tradition, the full canon of the sacred books is known to the church and the holy Scriptures themselves are more thoroughly and constantly actualized in the Church." This happens through our daily prayerful reading and pondering of scripture which itself is a witness to the living Tradition of the Church. "Thus God who spoke in the past, continues to converse with the spouse of his beloved Son. And the Holy Spirit, through whom the living voice of the Gospel rings out in the Church--and through her in the world--leads believers to the full truth, and makes the Word of Christ dwell in them in all its richness." God's self communication thus remains active and present in the church through the Holy Spirit.

Article 9: Interrelationship between Scripture and Tradition

After the Council of Trent, and its polemical atmosphere, Tradition and Scripture were viewed almost as if they were two containers of revelation. Vatican Council II rejects that view decisively. There are not two parallel or independent forms of revelation. No Scripture and Tradition have the same source, one source. And that source is the living Word of God. That Word is transmitted by Scripture AND Tradition. "Sacred Tradition and sacred Scripture, then, are bound closely together, and communicate one with the other."

9. Hence there exists a close connection and communication between sacred tradition and Sacred Scripture. For both of them, flowing from the same divine wellspring, in a certain way merge into a unity and tend toward the same end. For Sacred Scripture is the word of God inasmuch as it is consigned to writing under the inspiration of the divine Spirit, while sacred tradition takes the word of God entrusted by Christ the Lord and the Holy Spirit to the Apostles, and hands it on to their successors in its full purity, so that led by the light of the Spirit of truth, they may in proclaiming it preserve this word of God faithfully, explain it, and make it more widely known. Consequently it is not from Sacred Scripture alone that the Church draws her certainty about everything which has been revealed. Therefore both sacred tradition and Sacred Scripture are to be accepted and venerated with the same sense of loyalty and reverence.(6)

Scripture is defined more in terms of what it is and Tradition in terms of what it does. They are inseparable, an organic whole whose elements are interdependent and together communicate the salvific Word of God. Each sheds light on the other. We are not a sola scriptura church.

Article 10: Interrelationship of Scripture, Tradition and Magisterium

10. Sacred tradition and Sacred Scripture form one sacred deposit of the word of God, committed to the Church. Holding fast to this deposit the entire holy people united with their shepherds remain always steadfast in the teaching of the Apostles, in the common life, in the breaking of the bread and in prayers (see Acts 2, 42, Greek text), so that holding to, practicing and professing the heritage of the faith, it becomes on the part of the bishops and faithful a single common effort. (7)

But the task of authentically interpreting the word of God, whether written or handed on, (8) has been entrusted exclusively to the living teaching office of the Church, (9) whose authority is exercised in the name of Jesus Christ. This teaching office is not above the word of God, but serves it, teaching only what has been handed on, listening to it devoutly, guarding it scrupulously and explaining it faithfully in accord with a divine commission and with the help of the Holy Spirit, it draws from this one deposit of faith everything which it presents for belief as divinely revealed.

It is clear, therefore, that sacred tradition, Sacred Scripture and the teaching authority of the Church, in accord with God's most wise design, are so linked and joined together that one cannot stand without the others, and that all together and each in its own way under the action of the one Holy Spirit contribute effectively to the salvation of souls.

The final article of this section underscores the unity of scripture and tradition, which together make up "a single sacred deposit of the Word of

God, which is entrusted to the Church."

Revelation, the Word of God, Scripture and Tradition is thus entrusted to the entire church, to each of us, in unity with our shepherds. Three specific ways are given: the teaching of the apostles, the breaking of bread and prayers. In addition to the authoritative teaching to the church, this is how the "life" of the church is passed on from generation to generation.

Having said that, the Council speaks specifically about the third pillar, in addition to Scripture and Tradition, which is the Magisterium. It comes from the latin magister which means to teach. "The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone" which is exercised in the name of Jesus Christ, I.e. The Pope and the bishops in communion with him. Significantly, Dei Verbum teaches for the first time in a document of the Magisterium that "this Magisterium is not superior to the Word of God, but is its servant." Its role is to listen, guard and faithfully expound the Word of God. All it proposes for belief comes from the single deposit of faith.

In summary fashion, Dei Verbum teaches: "It is clear, therefore, that, in the supremely wise arrangement of God, sacred Tradition, sacred Scripture and the Magisterium of the Church are so connected and associated that one of them cannot stand without the others. Working together, each in its own way under the action of the same Holy Spirit, they all contribute to the salvation of souls."

Please note a good summary in the Catechism of the Catholic Church, 74-100.

Amen