Sect. 24Documentary Tradition, the Expression of the Living TraditionDocumentary Tradition, the Expression of the Living Tradition
I. Ecclesiastical Tradition by its very nature is oral. Writings and documents are not needed for its transmission; nevertheless they are useful for the purpose of fixing Tradition, and of remedying the imperfections of the human element. Hence it follows that the Holy Ghost, Who watches over the living Tradition, must also assist in the production and preservation of such documents so as to cause them to present, if not an adequate, at least a more or less perfect exposition of previous Tradition.
II. When the writings of the Fathers reproduce the authentic teaching of the Church, they constitute a Written Tradition, equal in authority to the subsequent Oral Tradition, and are, like Holy Scripture, an objective and remote Rule of Faith running side by side with Oral Tradition. Still they are not by themselves a complete and independent Source and Rule of Faith. Like the Holy Scriptures, they too are in the Church’s custody and are subject to the Church’s interpretation. There can be no contradiction between the teaching of the Fathers and the doctrine of the Church; apparent contradictions are due either to spuriousness or lack of authenticity on the part of the documents, or to a mistaken interpretation of them.
III. The various writings and documents which constitute Written Tradition may be divided into two classes.
1. The first class comprises those which emanate from the official organs of Ecclesiastical Tradition in the exercise of their functions, and which, therefore, belong by their very nature to the Written Tradition, e.g. Decisions of the Popes and of Councils; Liturgical documents and monuments, such as Liturgies, Sacramentaries, Ordines Romani, pictures, symbols, inscriptions, vases, etc., connected with public worship; the writings of the Fathers and approved Theologians in so far as they contain distinct statements on the truths of Tradition. These documents and monuments have more than a mere historical value. They all participate more or less in the supernatural character of the living Tradition of which they are the emanation and exponents, and, even when they are not the work of the authors to whom they are ascribed, they may still be of great weight.
2. The second class of documents is composed of those which, independently of the ecclesiastical rank of their author, or of the authority of the Church generally, contribute to the history or better scientific knowledge of Tradition. To this class may belong the writings of doubtful Catholics, and even of heretics and pagans. The two classes do not exclude each other. Many documents belong to both, under different aspects.
The Roman Catacombs have lately acquired great importance as monuments of the earliest Tradition. See Roma Sotteranea, by Dr. Northcote and Canon Brownlow.
I. Ecclesiastical Tradition by its very nature is oral. Writings and documents are not needed for its transmission; nevertheless they are useful for the purpose of fixing Tradition, and of remedying the imperfections of the human element. Hence it follows that the Holy Ghost, Who watches over the living Tradition, must also assist in the production and preservation of such documents so as to cause them to present, if not an adequate, at least a more or less perfect exposition of previous Tradition.
II. When the writings of the Fathers reproduce the authentic teaching of the Church, they constitute a Written Tradition, equal in authority to the subsequent Oral Tradition, and are, like Holy Scripture, an objective and remote Rule of Faith running side by side with Oral Tradition. Still they are not by themselves a complete and independent Source and Rule of Faith. Like the Holy Scriptures, they too are in the Church’s custody and are subject to the Church’s interpretation. There can be no contradiction between the teaching of the Fathers and the doctrine of the Church; apparent contradictions are due either to spuriousness or lack of authenticity on the part of the documents, or to a mistaken interpretation of them.
III. The various writings and documents which constitute Written Tradition may be divided into two classes.
1. The first class comprises those which emanate from the official organs of Ecclesiastical Tradition in the exercise of their functions, and which, therefore, belong by their very nature to the Written Tradition, e.g. Decisions of the Popes and of Councils; Liturgical documents and monuments, such as Liturgies, Sacramentaries, Ordines Romani, pictures, symbols, inscriptions, vases, etc., connected with public worship; the writings of the Fathers and approved Theologians in so far as they contain distinct statements on the truths of Tradition. These documents and monuments have more than a mere historical value. They all participate more or less in the supernatural character of the living Tradition of which they are the emanation and exponents, and, even when they are not the work of the authors to whom they are ascribed, they may still be of great weight.
2. The second class of documents is composed of those which, independently of the ecclesiastical rank of their author, or of the authority of the Church generally, contribute to the history or better scientific knowledge of Tradition. To this class may belong the writings of doubtful Catholics, and even of heretics and pagans. The two classes do not exclude each other. Many documents belong to both, under different aspects.
The Roman Catacombs have lately acquired great importance as monuments of the earliest Tradition. See Roma Sotteranea, by Dr. Northcote and Canon Brownlow.
Seção 9% da obra, de A Manual of Catholic Theology (Wilhelm & Scannell, sobre a Dogmatik de Scheeben). Ver o original.