Christian tradition is a collection of traditions consisting of practices or beliefs associated with Christianity. These ecclesiastical traditions have more or less authority based on the nature of the practices or beliefs and on the group in question. Many churches have traditional practices, such as particular patterns of worship or rites, that developed over time. Deviations from such patterns are sometimes considered unacceptable or heretical.
Tradition also includes historic teaching of the recognized church authorities, such as Church Councils and ecclesiastical officials (e.g., the Pope, Patriarch of Constantinople, Archbishop of Canterbury, etc.), and includes the teaching of significant individuals like the Church Fathers, the Protestant Reformers, and the founders of denominations. Many creeds, confessions of faith, and catechisms generated by these bodies, and individuals are also part of the traditions of various bodies.
Tradition and ecclesial traditionsEdit
The Catholic, Eastern Orthodox, Oriental Orthodox and Anglican churches distinguish between what is called Apostolic or sacred tradition and ecclesiastical traditions. In the course of time ecclesial traditions develop in theology, discipline, liturgy, and devotions. These the Church may retain, modify or even abandon. Apostolic tradition, on the other hand, is the teaching that was handed down by the Apostles by word of mouth, by their example and "by the institutions they established", among which is the apostolic succession of the bishops: "this living transmission, accomplished in the Holy Spirit, is called Tradition". "And [Holy] Tradition transmits in its entirety the Word of God, which has been entrusted to the apostles by Christ the Lord and the Holy Spirit."
In his book, James F. Keenan reports studies by some Catholic academics. A study by Bernard Hoose states that claims to a continuous teaching by the Church on matters of sexuality, life and death and crime and punishment are "simply not true". After examining seven medieval text about homosexuality, Mark Jordan argues that, "far from being consistent, any attempt to make a connection among the texts proved impossible". He calls the tradition's teaching of the Church "incoherent". Karl-Wilhelm Merks considers that tradition itself is "not the truth guarantor of any particular teaching." Keenan, however, says that studies of "manualists" such as John T. Noonan Jr. has demonstrated that, "despite claims to the contrary, manualists were co-operators in the necessary historical development of the moral tradition." Noonan, according to Keenan, has provided a new way of viewing at "areas where the Church not only changed, but shamefully did not".
In the Catholic Church and Eastern Orthodoxy, sacred tradition, but not "ecclesial traditions", is considered official doctrine and of equal authoritative weight to the Bible. Among conservative Protestants, the Bible itself is the only final authority (see sola scriptura and prima scriptura), but tradition still plays an important supporting role. All three groups generally accept the traditional developments on the doctrine of the Trinity, for instance, and set bounds of orthodoxy and heresy based on that tradition. They also have developed creedal and confessional statements which summarize and develop their understanding of biblical teaching.
- Catechism of the Catholic Church, 83 Archived June 29, 2011, at the Wayback Machine
- Catechism of the Catholic Church, 76-78 Archived August 5, 2011, at the Wayback Machine
- Catechism of the Catholic Church, 80 Archived June 29, 2011, at the Wayback Machine
- James F. Keenan (17 January 2010). A History of Catholic Moral Theology in the Twentieth Century: From Confessing Sins to Liberating Consciences. A&C Black. p. 45-46. ISBN 978-0-8264-2929-2.
- Baum, Wilhelm; Winkler, Dietmar W. (2003). The Church of the East: A Concise History. London-New York: Routledge-Curzon.CS1 maint: ref=harv (link)
- Hotchkiss, Gregory K. The Middle Way: Reflections on Scripture and Tradition, in series, Reformed Episcopal Pamphlets, no. 3. Media, Penn.: Reformed Episcopal Publication Society, 1985. 27 p. N.B.: Place of publication also given as Philadelphia, Penn.; the approach to the issue is from an evangelical Anglican (Reformed Episcopal Church) orientation. Without ISBN