Church & Sacraments: Part 2

by Prof. O. M. Mathew Oruvattithara

CHURCH, BIBLE AND TRADITION

1. The Beginning, Being and Becoming of the Ecclesia

The Most Holy Trinity is the primordial reality from which, upon which, and through which, the Ecclesia or the Church springs forth, develops and attains completion. It implies that God the Father reveals, Christ the Son, sanctifies and Paraclete the Spirit, fulfils the Ecclesia. The idea is that even before the Ecclesia was established on the earth, She was existing in the celestial world and She would be in her full glory in the 'Kingdom of God' which is yet to be realized in the future. Hence, it is asserted that the Ecclesia has Her beginning, being and becoming in the Trinitarian God. Lord Christ has given the Ecclesia the promise of indefectability, through His words to St. Peter, as recorded in Mt. 16:18. ".... the powers of death shall not prevail against it."

2. 'A mystery hidden for all ages'

As the Triune God is a mystery, so is the Ecclesia. This is the theological and ecclesiological perspective and not the historical view or juridical judgement. Ecclesiologists emphasise that the Church was a mystery in the dead yesterday. She is equally so, in the living today. In the unborn tomorrow too, She would be no less a riddle. St. Paul's remark, 'a mystery hidden for all ages' is absolutely apt for the Ecclesia. The term 'mysterion' is seen in almost all the writings of St. Paul. Important instances are, 1 Cor 2, Rom 11, 16, Col 1, 2, 4, Eph. 1, 3, 5. A mystery is something that man experiences, the content of which however, cannot be comprehended in its entirety. Therefore, humans cannot explain the mystery of Ecclesia by easily understandable terms and technics. Besides the Cross, different symbols, imageries and images are naturally employed to explain the divergent aspects of the Ecclesia. Church is depicted in the Liturgical prayers and the writings of the 'Fathers', as bride, mother, daughter, ship, haven, flock of sheep, God's plantation etc. It was a common practice among Syrian Fathers to make use of such symbols. But these images did not originate from the flights of fancy of these saintly prelates. They have their antecedents in the Scripture.

3. An oasis in life's wilderness

It is through the Ecclesia that God unfolds His integral and inexplicable 'plan of salvation'. Consequently, the Church is christened the 'locus or spring of salvation' by the 'Church Fathers'. In 1 Tim 3:15, 6:36, and 16:19, St. Paul pays glowing tributes to the Church. He remarks "it is the pillar and ground of the truth. It is also the fold within which Christ's sheep are safe from the wolves. The Holy Spirit being its supreme teacher and protector". St. Ephrem the Syrian, who was declared a doctor of the Church by Pope Benedict XV, in 1920, compares the Church to the Paradise planted on earth by the Lord Himself. Undoubtedly, the Church is a blessing bestowed on man by his maker. Life, without or outside the Church is aimless, rudderless, hollow, solitary and squalid. The Church is man's bosom friend, companion in solitude, a mother in all seasons of distress, an oasis in life's wilderness and the intercessor in his life in the world to come. All these affectionate attitudes of the Church are evident in the precepts and practices of Her Sacraments. Certainly, the Church is the solace of man in his life here, and She would be the solace in his life herafter as well. Therefore, it can be said metaphorically, that the Ecclesia is a buckle that binds, a hyphen that joins the terrestial and celestial lives. In the Ecclesia, man makes meaningful relationship with the glorious company of the Apostles, the godly fellowship of the Prophets, the glowing army of martyrs and the holy community all throughout the world.

4. Different angles of study

Ecclesiology is the study of Ecclesia or the Church. The Catholic Encyclopaedia explains Ecclesiology as that branch of theology that seeks to give a scientific disposition of the faith of the Church. St. Thomas Aquinas, in his magnum opus or great work 'Summa Theologica', which, in the opinion of the celebrated Anglican theologian John Macquarrie ' is the greatest systematic theology ever constructed' asks the question whether theology is a science. He himself answers, that it is. This is recorded in Ia, I, 2 of 'Summa Theologica'. But, it must be borne in mind that theology is not a science like Chemistry or Zoology. Rather, it belongs to the category of 'human sciences'. It is accepted that there are critics who oppose the usage 'science' to qualify theology. Their argument obviously is that the subject matter of theology is religion which is based not on the faculty of reason. It is well to remind such people, as to what the great philosopher, Immanuel Kant of Germany wrote in 'Religion within the limits of Reason alone' and what William Temple, the Archbishop of Canterbury noted in his book, 'Nature, Man and God'. According to Kant "...... for a religion which rashly declares war on reason will not be able to hold out in the long run against it." To Temple, "Revelation can and in the long run must, on pain of becoming manifest as superstition, vindicate its claim by satisfying reason". Yet, as a compromise, theology may best be described as a 'divine' science. That is, even if its content will be 'reasonable', it may not be absolutely 'rational' in approach. Theology can become intelligible only when expressed in languages of the culture in which it is attempted to be explained. With these cautionary notes, it may be said that it attempts to analyse and assess from different angles, God's revelation and 'Salvific Plan', as worked through the Church. Naturally, it becomes a systematic study of the foundation and fruition, essence and elements, tenets and traditions of the 'One, Holy, Apostolic and Catholic' Church. Yet, in the middle ages, before the Reformation, there was hardly any systematic investigation into Ecclesiology among the writers of the West. This omission is found in the writings of ancient Eastern theologians like Aphrahat the 'wise', also called the 'Persian Sage' and St. Ephrem as well. It might have been because of the pre-occupation of these 'Fathers' to combat various heresies that haunted the Church. With regard to the conception of the Church among West Syrians the scholarly Rev. Fr. Dr. Geevarghese Panicker remarks in his study, 'The Church in the Syriac Tradition', as follows: "It is not possible to find any systematic treatise on the Church, ie Ecclesiology, among these Syrians...... The Syrian liturgy is in fact a monument of love and enthusiasm of the Syrians for the Holy Church, the spouse of Christ and the mother of the children of God.... The Church is often praised in the hymns, in the prayers, by a rich language of words and images..... It is not at all easy to extract from the lyrical effusion, the proper theological content". The learned Father further comments, "the Syrians in their teaching about the essence of the Church, have never gone beyond a general tendency and have not arrived at a systematic penetration of the theme". On the conception of the Church, according to the Assyrian Church of the East, sometimes called 'Nestorians', the observation of Rev. Panicker in the reference cited above is quite authoritative. He opines that among the East Syrians, a systematic treatise on the Church is as rare as it is among the Jacobites. Abdiso of the 14th century, is the only author who deals with the Church. In fact it is only a short chapter in the 'Book of the Pearl', his main theological work. In the present-day theological circles, thanks ro the re-discovery of the 'resources' of the Church, Ecclesiology has begun to attract the attention of scholars, students, ecclesiologists and theologians, the world over.

5. 'Summum Bonum'

Pope Paul VI, in his Enclyclical 'Ecclesian Suam' very candidly expressed the view, that knowledge of the Church, which is our 'Mother' par excellence, is imperative for loving Her. The 'Divine dispensation' becomes comprehensible only through the Ecclesia, by sweet, silent and steady reflections on Her. By such an endeavour, man gains the experiential knowlege and faith necessary for spiritual enlightenment, which is the 'summum bonum' of the life of man on earth. It is man's common experience that love grows by intimate knowing. Love towards the 'Mother Church' would certainly lead to what the great mystic of the 15th century, St. Thomas A 'Kempis calls true 'understanding' of the Lord in his religious classic, 'Of the Imitation of Christ'. The contention of St. Cyprian of Carthage, also is worth quoting. "He alone can have God as the Father, who first has the Church as the Mother". Origen, the 3rd century intellectual giant of the Theological Academy at Alexandria, also expresses an identical idea. According to him, he who does not have the Church for Mother cannot have God for Father.

6. Sources of Ecclesiology

The Holy Bible and 'The Tradition' are the two authoritative primary sources, both of Ecclesiology and Theology. The term 'theology', is a combination of two Greek words, 'theos' and 'logos', meaning respectively 'God' and 'Word'. The Greek word 'Theologia' from which the English word theology is derived, was first used by the Greek philosopher, Plato. For him and for the Greeks, 'Theology' meant the fundamental interpretation or knowledge of the Ultimate Reality. It was Origen, who gave a Christian connotation to the term 'theology'. Yet, it was only in the 12th century A.D., that 'theology', as a science of God, was popularised by Peter Abalard of France. Theology may mean 'Word of God', ie, the Scripture or 'Word' about God. In popular parlance this is the sense of theology. As a subject of enquiry it signifies the scientific search of faith. This is what is conveyed in the famous words of Anselm of Canterbury. "It is faith, seeking understanding". In other words, theology is an attempt to 'make sense' of the faith experience. The same view was expressed by St. Augustine, when he said, "We desire to know what we believe". The remark of the well reputed Anglican theologian, John Macquarrie in his celebrated work, 'The Principles of Theology' is quite appealing. "Theology may be defined as the study,which through participation in and reflection upon a religious faith, seeks to express the content of this faith in the clearest and most coherent language available". While the West emphasises on learning and outstanding wisdom as the traits of a theologian, the East upholds a life of contemplation and meditation as the marks of a master of theology. According to Evagrius of Pontus, "whoever prays is the theologian". Interestingly, the ethos is echoed in the oft-quoted words of Melanchthon, Lutheranism's first systematic theologian. "To know Christ, is not to speculate about the mode of His Incarnation, but to know His saving benefits". To quote John Macquarrie, again, "Theology aims at making the faith of the Church coherent, and applying this coherent faith to the problems which man encounters in every day life". According to Macquarrie, there are six formative factors for theology, although they all are not to be regarded on the same level. They are, experience, revelation, Scripture, tradition, culture and reason. Thus, have come into existence, different kinds of theologies, like theologies of experience and theologies of revelation, rational theologies and biblical theologies, theologies oriented to the traditional teaching of the Church, and the theologies that seek the maximal degree of accommodation to prevailing cultural forms. To sum up, theology is an exploration after God, and Ecclesiology is the adjunct of theology.

7. Origin of the term 'The Bible'

The origin and development of the term 'The Bible' are from 'Biblos'. It was the name of a trading port of ancient Phoenicia. One of the main items of export, from there, was a sheet-like substance, on which writing could be done, as was possible on the papyrus invented by the Egyptians. In due course, the material itself as well as the bunch of it made into the form of a book, came to be called 'Biblos'. The Greeks soon developed two different terms, namely 'biblion' and 'biblos' for using as the singular and plural, respectively. Subsequently, the Greek definite article 'Ta' was prefixed. Thus, the term 'Ta Biblion' meaning 'The Book', came into usage. Somehow, the term 'The Book' began to be used for 'The Holy Book', signifying 'The Bible'.

8. No Bibliolatry - The warning of the Church

The Bible scholar Lucas Grollenberg starts his masterly study, 'Rediscovering the Bible' with the following fascinating narrative. "When our grand parents were young, they could find out very easily whether or not someone was still a believing Christian. They only had to ask this question. 'Did Moses write the first five books of the Bible or not?' If the person answered 'No', then there was no doubt about it. He had abandoned his Christian faith". No such acid test holds good today, as the idiom 'probability' has become idiotic in the wake of the phrase 'proof'. Times have changed. Rational man has found many mistakes and discrepancies in the Bible. The incongruities and apparent contradictions of content and context in the Bible are, however, being solved by that branch of study called 'Higher Criticism of the Bible'. Scholars of this discipline clarify, that the Bible is certainly the 'Word of God', but nonetheless, the 'work of man'. Differently put, it is the 'Word of God' expressed in human language with all the latter's limitations to convey metaphysical ideas and supernatural things. It should not be forgotten, that in the formation of the Bible, a lot of poetic imaginations, imageries, allegories, fictions, fables etc. from different cultures and even the history of many nations must have influenced the mental make-up of the authors, compilers and even editors. Biblical scholars opine that the Pentateuch is a compilation from four different sources called the Jahwist, Elohist, Deuteronomy, and the Priestly; the book of Jonah is a fable; book of Job is from a Babylonian folklore; the book of Isaiah is authored by three scribes, who lived at different periods; Psalms are from the pen of many a person including poets. Therefore, these savants remind the reader that each consonant and vowel of the Bible should not be deemed as inspired and impeccable. Otherwise, the student of the Bible may fall into the whirlpool of blind biblicism, and its degenerate form bibliolatry. In studying and interpreting the Bible, the following three variable factors shall not be lost sight of. They are, the intellectual insight, the emotional tone and the environment of the authors. This is the ever repeated reminder of the episcopal Churches like the Catholic and Orthodox. The 'left wingers', however, stick on to the literal interpretation.

9. The Bible is human, yet holy

It is true that the Bible does not provide philosophical arguments or scientific proofs for theism. The reason is obvious. The Hebrew prophets and Christian apostles were not interested in philosophy or science. Neither Judaism, nor Christianity was established upon the foundation of logic. They never asked whether God exists. They witnessed God as 'active', amid the movements and events, experiences and expectations collectively called History. But this secular history was seen by them, in the framework of 'sacred' history. The Bible has a special view of History. It sees the intervention of God in the affairs of men. Through the socio-political and religio-cultural events, especially of certain regions of the Fertile Crescent, the Bible brings forth the 'Salvation History' of mankind. So, the central theme of the Bible is the 'History of Salvation'. Through the stuff of human history, they heard God's self-revealing word. And, these humble but great men obeyed the Divine dictates, unlike what the first man did. It is universally vouched that the Bible contains the 'Word of God' as sounded from His historic revelation to the Hebrew nation and the Apostles of the Christian Church. The words of the Bible are authored by humans not to divorce God from them, but to bring Him more intimately into them. Therefore, the Bible is hailed holy. The authority of the Bible is absolute, as it unfolds God's Salvation plan and contains the immutable but benevolent message to mankind. One must study the Bible to know the mind of God and obey His commands. It can be asserted beyond doubt, that all the counsels needed for man's ethical life, faith and salvation are set down in the Scripture, either explicitly or implicitly. The Bible is a seamless garment, woven by criss-cross spinnig of moral teaching and theology. Even so, it is part of the magisterium of the Church, the hierarchy and the laity included, to interpret the 'Word' as to make it a 'Living Word' for Her children. Otherwise, the Bible may be treated by critics and sceptics as outdated and obsolete. The reminder by John Robinson, to the 'Pilgrim Fathers', as they set sail to America, in seach of green pastures, is worthy of citing. "The Lord has more Truth, yet to break forth, out of His holy Word." In studying the Bible, one need not always accept Rudolf Bultmann's 'demythologizing' method; but must adopt, the archaeological method. That is, as an archaeologist removes the layers of the earth one by one to unearth the hidden treasures, so should a student of the Bible do. He or she should delve, as it were, into the depth of the words, especially ones which are repeated, which are in the form of questions, metaphors, puzzles, and which describe times and days, to get the clues of the meanings.

10. Old Testament 'Types' indicative of New Testament Ecclesia

The OT was compiled for the first time, only in the 3rd century B.C. It was named the 'Septuagint', as it is traditionally attributed to 70 rabbis of Alexandria. The Roman numerals LXX are used to indicate it. However, St. Augustine in his book, 'City of God' mentions that the number is 72. The narrative is interesting and informative. The second Ptolemy of Egypt, by name Philadelphius asked Eleazar, the then Jewish High Priest, to send scholars to translate the Scriptures of the Jews. Six men, from each of the twelve tribes of Israel, 72 in all, were thus deputed for the work. The language used was Greek. Biblical scholars suggest that many an antecedent found in the OT was considered by the Apostolic and Patristic tradition, as 'type' indicative of the NT Ecclesia with its earthly mission and eschatological fulfilment. Both the Apostles and the Church Fathers treated, God's dwelling on Mt. Sinai as a 'type' of Christ's eternal presence in the Ecclesia. For St. Peter, Noah's Ark symbolised the sacrament of baptism. St. Ephrem, presents the 'OT Tabernacle' as the archetype of the NT Church. The slaughtering of the lamb, by Moses, was a prolepsis of the 'Supreme Sacrifice' of the Saviour Christ. For Tertullian, the theologian of antiquity, there was complete "harmony between the prophetic and dominical utterances". In Origen's opinion "the dogmas common to the so called Old and New Testaments form a symphony".

11. Sunagogue and Ecclesia

It can be legitimately and logically reiterated that the Ecclesia of the NT period has its 'shadow' in the OT. The Hebrew Bible designated it 'Qahal Yahweh'. Literally this term stands for the 'assembly of Yahweh'. In this context, it is worthwhile to remember that in the Pentateuch and other early texts of the Hebrew Bible, it is the word 'Edah' that is used for 'Qahal'. But this word 'Edah' disappeared from the living language of the Hebrew people of the post-exile period. In its place, the term 'Qahal' gained currency. Both the Babylonian and Jerusalem versions of the 'Talmud' testify this. The words 'Sunagogue' and 'Ecclesia' are used in the Septuagint, interchangeably, to signify the 'Edah'. In the LXX, the term Ecclesia is used in 96 contexts, while the name sunagogue is found at as many as 215 places. The English word synagogue is derived from the Greek term sunagogue.

12. Constitutive Elements of the Ecclesia or Church

The English word, Church comes from the Greek word 'Kyriakon' which means 'that which belongs to the Lord'. This word is used only twice in this context in the NT; once to designate the 'Lord's Supper' as found in I Cor. 11:20 and the other, in speaking of the 'Lord's Day', in Rev. 1:10. But, 'Church' is especially used as the translation of another NT word, 'Ecclesia'. It describes the 'people' who belong to the Lord, and not 'that which belongs'. This term Ecclesia is one of the favourite words of the NT, being used 115 times; but only in two contexts in the Gospels, and that too in the Gospel of Mt. 16:18 and 18:17 itself. In the NT, all but once, 'Ecclesia' is used in a religious sense. The exception is in 'Acts' 19:32 where the sense is secular and legal. Four different shades of meaning can be attributed to the term Ecclesia. Denoting a liturgical sense; meaning a local assembly or church; as another word for hierarchy; an organised Church, signifying the universal or catholic or mystical aspect. The expression 'Ecclesia' comes from the Greek roots 'Ek' and 'Kaleein' meaning respectively 'out' and 'to call'. It meant those who were 'called out'. According to the 'Catechetical lectures' 18:22-28 of St. Cyril of Jerusalem, the Ecclesia is a spiritual society which God called into existence, to replace the Jewish Church which conspired against Christ. Originally, Ecclesia had only a political purport or secular significance. Etymologically, it did not denote a religious assembly for the performance of any ritualistic act or worship. Ecclesia meant rather, an assemblage of free men or citizens. In ancient Greece, a civil servant who was designated the 'herald' used to go through the streets 'calling' the citizens 'out' to assemble at some public place, like the market or the courtyard of a temple, where they would debate whatever was on the agenda. Generally it was to discuss the civil and political matters concerning the city states called 'Polis' that such assemblies were held. While women and slaves were legally excluded from these meetings, it was the bounden duty of every citizen, above twenty years of age, to attend them. As time rolled on, the two terms 'Ecclesia' and 'Sunagogue', became more and more differentiated in 'Judaistic thought', Sunagogue came to signify the 'people' as such, with all their follies and frailties. On the other hand, Ecclesia gained a religious connotation. So it was specified as an assembly for performing rites and rituals related to God or religion. To expatiate, 'Ecclesia' conveyed the idea that God called them in a special way, to belong to Him in a unique manner. On scrutiny, five distinguishing features of the Ecclesia, can be discerned from this description. They are, the 'Caller', 'the Called', the 'purpose of calling', the 'mediator' and the 'relation' between the 'Caller' and the 'Called'. In the OT, Yahweh or God is the 'Caller'. The 'Called' obviously, is Abraham and his progeny, the 'Israel'. They have to belong to Yahweh as His 'Chosen people'. Moses is the 'Mediator'. The relation between the 'Caller' and the 'Called' is one of 'sonship'. The 'call' is followed by a promise of God to Abraham: "by you all the families of the earth shall be blessed". This "Call" marks the first transformation of the celestial or 'Heavenly Ecclesia' on to the earth. God is thus, the initiator of even the earthly Ecclesia. God's promise and Abraham's acceptance of it with unfaltering faith and steadfast hope, together created the 'communion' which is another hallmark of the Ecclesia. From the Book of Exodus, the evolution of the Ecclesia can be gathered. God revealed His holy name, 'Yahweh' through the 'Mediator' Moses at Mt. Sinai. Israel becomes a 'covenanted' people. Circumcision was made the sign of the covenant. Covenant is a wider concept than contract. In the former, the mutual relation between the parties is emphasised, while this is lacking in the latter. In other words, in a covenant, the covenanter loves and protects the covenanted; the latter in turn, obeys and worships the former. This reciprocity is conspicuously absent in contract. In the words of Rev. Sr. Dr. Sophy Rose, "God and His people became bound by an interlocking intimacy". This is what is expressed in the Book of Leviticus. "I shall be your God and you shall be my people". As a mark of confirmation, Moses slays a lamb and offers it as a sacrifice for the Lord. He then sprinkled part of its blood at the altar and the remaining portion on the people assembled. By these rituals, the 'Chosen people' became not merely a believing community but a worshipping community or an Ecclesia in the religious sense. It is in remembrance of this event, that the Psalmist of later times bursts out in rhapsody. "They sung to the Lord a new song of praise". All the constitutive elements of the OT Ecclesia, namely, the 'Word of God', the response of the 'Called' expressed through 'venerable worship' and filiality, as well as the role of the 'Mediator', are accepted by the NT also. In fact, the NT Ecclesia upheld and honoured all these and other constituents with greater perfection and intensity. God is the 'Caller', Christ is the 'Mediator', the Apostles are the 'Called', 'right of succession', is the 'sonship' specified in the OT, the establishment of the Ecclesia is the obvious 'purpose'. To conclude, we can be certain that the NT is the interpretation of the OT, and in the crowning glory of the 'Christ-Event', which established the Ecclesia on the earth all the OT episodes are fulfilled. It is only in the fitness of things to mention that in the OT period itself the term Ecclesia gradually gained other shades of meaning. 'A separate race', 'gathering for festival', 'an assembly for ordination', are a few of such examples.

13. Sunagogue and the Ecclesia become determined

Another development that had its impact, both on the usage of the terms, 'Ecclesia' and the 'Sunagogue' as well as on the emergence of Ecclesia as a separate Christian concept and entity, must be noted. In the early eras, Christian community comprised mainly of converts from Judaism. On account of the racial affinity, the Jews did not prohibit these converted Christians from praying and performing rites in the sunagogues. But the Jewish rabbis began to oppose this practice, once the 'gentiles', who, in the eyes of the jews, were of inferior stock, began to embrace Christianity. Consequently, the Christians were constrained to set up separate places of worship. The name Ecclesia was given to specify such buildings, and the worshippers assembled therein. This step, enabled the Christians to establish their distinctive identity from the Israelites and their places of worship, which were called sunagogues.

14. A synopsis of the New Testament-Ecclesial orientation

The NT with its 27 canonical books, was complied around the close of the Ist century A.D. It is observed that it is the book that makes the Church. Almost all the books have their influence on Ecclesiology. It is true, that some of them contain more insturctions and doctrinal declarations about the Church than in others. Of the synoptic gospels, St. Matthew's is called the 'ecclesial gospel', as it describes the nature, congregational aspect, the 'Immanuel' concept, the mission etc. of the Church. True, this gospel is an amplification of the one by St. Mark, which is the earliest and shortest of the four. The appeal and emphasis of St. Luke's gospel is, on the universality of the Church based on the universality of 'Salvation'. It is even remarked that verses 44 to 48 of Chap. 24 of this Gospel is an epitome on ecclesiology. St. John's Gospel is essentially mystical and symbolic, besides being Hellenistic in overtone. The Council Fathers of Vat II, have expressed the view, that it nevetheless enshrines the 'internal aspects' of the Church, despite its main thrust on the concept, that 'Jesus is the Way' to salvation. 'The Tradition' of the Church and the glorification of the Eucharist are clearly found in the 'Acts of the Apostles'. Further, this book discloses the nature of the Church, as a 'College or Synod'. In his epistles, St. Paul presented the Church in Her pristine paradigm and has conceptualised Her in the most exaltic and emotive imagery, the 'Body of Christ'. Writings of St. Peter, St. John, and St. James also explain the Ecclesia, Her essential forms and features. The Book of Revelation, which is almost apocalyptical in content, contains passages, prolific enough for a well developed Mariology. Chap 12 of it, is a classic example. St. Ephrem expounds the doctrine of the 'motherhood' of the Church in relation to 'Mother Mary', on this basis. For Ephrem, Mary is the 'type' of the Church. In a hymn of the Holy week, he sings, "let us call the Church itself Mary, for it befits her to have two names." To Dionysius Bar Salibi, the Syrian Orthodox Liturgist of the 12th-13th centuries, the 'woman wrapped up in the cloth of the Sun', as described in the Book of Revelation, is the figure of the Church. These observations have been brought out by Rev. Dr. Panicker, in the book cited earlier. 

15. 'The Tradition'

The second source of Ecclesiology is 'The Tradition'. In fact, it complements the first one, the Bible. The term 'Tradition' is derived from the Latin word 'traditio', meaning 'giving over'. In the objective sense, it denotes the 'deopsit of faith', handed over by the Apostles, to the Church. But in the operative sense, it means, the process of 'transmission by succession'. 'The Tradition' thus refers to the principle of 'faith in Christ' and the practice of its continuity. It was with the emergence of Irenaeus, the bishop of Lyons, who represented the Church of Gaul and the Church of Asia in the 2nd century A.D., that the notion of Tradition as a doctrine of the Church was worked out. The Apostolic experiences, handed on to generations by the Holy Spirit, through the Church, summarise 'the Tradition'. This can be explained in another manner. If the Apostles, especially Peter and Paul, are the main originators of the 'Tradition', the 'Church Fathers' are the transmitters of it. The appellation 'Church Father' is applied, to a person of antiquity, orthodoxy, sanctity and ecclesiastical approval.

16. Views of St. Basil of Caesarea

St. Basil of Caesarea, who along with Gregory of Nyssa and Gregory of Nazianzus, constitute the trio, called 'Capodocean Fathers', was uncompromising in his stand for the strict observation of the Tradition, in addition to the absolute adherence to the Gospels. It was his exhortation that any attempt to reject any custom of the Church, would amount to casting of aspersion on the Gospel itself. According to the celebrated Catholic theologian, Yves Congar, "The Tradition is an offering by which the Christian mystery is communicated to successive generations throughout the history of the world, so that the people physically separated from original 'kerygma', by space and time are incorporated into the same unique identical reality of the Father's gift of the saving truth of revelation, made in Jesus Christ."

17. Past, Present and Future

The Church makes the 'Tradition' by interpreting the 'Faith' and past events. This is done in terms of the present and in reference to the future. What Rev. Sr. Dr. Prasanna Vazheeparambil CMC, remarks in her doctoral dissertation captioned, 'Making and Unmaking of Tradition' is to be adduced here. "The Apostolic period presents the Church's very first experience of revelation of God in Christ, and the first attempt to pass it on, while the Patristic period witnessed the inculturation of Tradition in different Churches". This implies, that there can be many 'traditions' in accordance with the variations of times and climes, within 'The Tradition' itself. The statement of the Indian Theological Association, held in 1983 at Nagpur is appropriate here. "The Ecclesiological concepts and traditions that provide a certain universal uniformity to the Church in the past are seen today to be socio-culturally conditioned by the times and places in which they were formed". Thus, in addition to 'The Tradition' concerning Paschal mystery, there evolved a second and secondary category of tradition. It consists of the rule of teaching, the discipline of living and the dogmas of the Church. The two categories of traditions are not of equal value. The 'Christ-Events' and their messages which form 'The Tradition' are absolute and immutable. As St. Paul writes in his Epistles to Corinthians and Galatians, they are fundamental to the Christian way of life. On the other hand, the 'secondary' traditions are open to amendments. 'Tradition', whether primary or secondary is recognized and revered by the Church, only when it does not contravene or does not go against the Holy Scripture. By interpreting the 'Tradition' the Church becomes not only the prophet of the probable, but also the seer of the certain. One important point is to be noted here. The Antiochian, Alexandrian, Armenian, Chaldean and Constantinople Churches have zealously preserved the Biblical and symbolic traditions. This has elicited eulogy even from the Roman Church. In its decree No.17 on Ecumenism, Vat II expresses this unreservedly. "With regard to the authentic theological traditions of the Orientals, we must recognize that they are admirably rooted in the Holy Scriptures, fostered and given expression in the Liturgical life, nourished by the living traditions of the Apostles, by the writings of the Fathers of the Church, and the spiritual authors of the East. They are directed towards a right ordering of life, indeed towards a full contemplation of Christian truth.... ". So, without denying the past heritage, Christians of India can evolve an Ecclesiology and a Theology from the ethos and environments of the country.

18. 'Scripture' and 'the Tradition'

In nutshell, 'The Tradition' as such, is one and the same for the Church. The content of this faith is the 'Christ-Event'. The ultimate sources of this faith are Revelation channeled through the Scripture, or the Bible and the Tradition. Herein lies, the relation between the two main sources of Faith. To repeat, these two are the Scripture and 'The Tradition'. Together, they constitute the Church. At the same time, the remark of Martin Luther as quoted in Dr. J.S. Whale's 'Christian Doctrine' must also be reckoned. "There would be no Bible, and no Sacraments without the Church and the ministerium ecclesiasticum". Equally significant is the observation of the reputed modern theologian Karl Barth. In 'Church Dogmatics' he contends, "The Word of God meets as in threefold forms. Jesus, the living word, the Bible, the written word and the Church the proclaimed word. They constitute a unity. And it is only through the mediation of the written word and the proclaimed word that we have access to Christ, the revealed word. It is only in the living context of the Church, as the community of Spirit, that Scripture comes alive".

19. Quiet flows the Ecclesia

The Ecclesia has come into earthly existence out of the ineffable love of the Bl. Trinity, so that the children of Eve shall regain the communion of Paradise which Adam their forefather forfeited by his fall at the Garden of Eden, due to the 'first disobedience' as the great English poet Milton puts it in the Ist Book of 'Paradise Lost'. And, the Ecclesia or the Church continues to exist, to make every man and woman, the heir apparent to the idyllic felicity and immortal bliss, that await him or her in the 'Kingdom of God'. Yes, quietly, but, combining Peterine 'faith', Pauline 'zeal' and Johannine 'vision', does the Ecclesia flow on, irresistibly, to fulfil, Her mission and ministry on the institutional, communal, sacramental, kerygmatic or evangelic and diaconal levels for spiritualising the secular life of Her members. She would flow on to the full and final glory at heavenly Jerusalem. In the words John Macquarrie, "The Church is a stage in the process that leads from creation through reconciliation to consummation. The end of this movement is the Kingdom of God, the all embracing commonwealth of love and freedom in which all humanity and indeed all creation will be renovated and transformed". Rightly used, the Ecclesia can be a mighty instrument for replenishing and renewing both the mankind and its abode, the world. This apparently is the plan of the Bl.Trinity, regarding the earthly Ecclesia or the visible Church. 

Next: The Trinitarian Dimensions of The Church
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Published with the permission of the Author. This web site may not be reproduced in any form or by any means, without permission in writing from the author.This book was first published in December 2001-- Moran 'Etho Series No.16 --Publishers:- ST. EPHREM ECUMENICAL RESEARCH INSTITUTE (SEERI) Baker Hill, Kottayam, Kerala, India. Pin- 686 001