P52: Oldest NT Biblical Manuscript.
Scripture and Tradition
It is now necessary that we briefly examine here the question of Scripture and Tradition. Generally speaking, Scripture and Tradition should neither be separated nor confused (“though these two may be logically defined and distinguished yet they cannot be separated from each other nor from the Church”). Scripture and Tradition constitute an unbroken whole, the one is contained within the other. Or if we wish to be more explicit, Scripture is contained within Tradition. Paul put it quite clearly inThessalonians: “brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle” (2 Thess. 2:15). Tradition is channelled into the Church through word and through the Scripture. Here there is no relationship either of superiority or subordination. The spoken word and Scripture possess a mutuality and agreement, a mutual fulfilment and confirmation. As Saint Basil puts it, “both have equal force for piety”.11 And Saint John Chrysostom was to add, “they did not transmit all things through epistles; much was handed over not in writing. In like manner, both these and those are worthy of belief. Hence, we consider the Tradition of the Church also worthy of belief. Is it Tradition? Then inquire no more”.
In Western Christianity the distinction between Scripture and Tradition was more firmly stressed. Thus they are either considered as “two sources of Revelation” (Rome) or else Tradition is completely rejected so as to create the concept oisolascripturaifsxt Reformation). Actually there is no difference between Rome and the Reformation in this regard. In both instances the distinction between Scripture and Tradition is emphasized. Rome views Scripture and Tradition as two sources of the faith, while the Reformers opt for Scripture alone. In both cases the belief that Scripture and Tradition are two different things is presupposed.
Against such a viewpoint, which in the end reduces the spiritual relationship between Scripture and Tradition to a legalistic one (of equality or superiority), the East posits her own understanding of the matter, which is based on the principle that Scripture and Tradition coexist within the Church. The Church, guided by the Holy Spirit, understands Scripture (composed with the inspiration of the Holy Spirit) in the light of Tradition (also the work of the Holy Spirit).
Church, Scripture and Tradition
In other words, Tradition is Scripture interpreted by the Church. And just as the Church understands Scripture in the light of Tradition, so in like manner does she understand Tradition in the light of Scripture. Tradition is full of Scripture; that is why her theology, the theology of the fathers and the councils, is nothing other than biblical theology
Scripture and Tradition are mutually understood and exist together. Both are united unshakeably with the Church. Scripture is born in the Church and for the Church, and Tradition bears from the very beginning the seal of the Church. It is in the Church that Scripture and Tradition appear and are contained. Thus Scripture, Tradition and the Church are linked through an inner relationship, a harmonious co-existence, a mutual supplementation and agreement. Scripture and Tradition as revelationarycharismatic realities are contained within the Church which is also a revelationary-charismatic reality.
Those who separate Holy Scripture, Tradition and the Church come to the false conclusion that either Scripture is superior to the Church and Tradition, or that the Church is superior to Scripture. The first opinion is to be found among Protestant theologians, the latter in Roman Catholic theology This hyperbole leads to an alteration of the meaning of the Church, either to an under-evaluation (subordination) or to an over-evaluation. By placing the Bible over and above the Church and Tradition we destroy the balance, we corrupt its canonical position, and take the first step towards an individualistic theology outside the Church. On the other hand, the idea that the Church is superior to Holy Scripture leads to the opinion that the Church is able to elicit every dogma from within herself Only if we accept that the Church, Tradition and Scripture are neither separated nor confused, being united without confusion, will we be able to understand that the Church alone is she who can find the true meaning of Holy Scripture, just as the Son alone is he who is able to understand the words of the Father.
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SOURCE: Constantine B. Scouteris. "Ecclesial Being: Contributions to Theological Dialogue." (South Canaan: Mount ThaborPublishing, 2005) 130-140.
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