by Fr. Michael Pomazansky
We find this sacred ancient Tradition
- in the most ancient record of the Church, the Canons of the Holy Apostles;
- in the Symbols of Faith of the ancient local churches;
- in the ancient Liturgies, in the rite of Baptism, and in other ancient prayers;
- in the ancient Acts of the Christian martyrs. The Acts of the martyrs did not enter into use by the faithful until they had been examined and approved by the local bishops; and they were read at the public gatherings of Christians under the supervision of the leaders of the churches. In them we see the confession of the Most Holy Trinity, the Divinity of the Lord Jesus Christ, examples of the invocation of the saints, of belief in the conscious life of those who had reposed in Christ, and much else;
- in the ancient records of the history of the Church, especially in the book of Eusebius Pamphilus, Bishop of Caesarea, where there are gathered many ancient traditions of rite and dogma-in particular, there is given the canon of the sacred books of the Old and New Testaments;
- in the works of the ancient Fathers and teachers of the Church;
- and, finally, in the very spirit of the Church's life, in the preservation of faithfulness to all her foundations which come from the Holy Apostles.
The Apostolic Tradition which has been preserved and guarded by the Church, by the very fact that it has been kept by the Church, becomes the Tradition of the Church herself, it "belongs" to her, it testifies to her; and, in parallel to Sacred Scripture it is called by her, "Sacred Tradition."
by Fr. Michael Pomazansky
IN THE ORIGINAL PRECISE meaning of the word, Sacred Tradition is the tradition which comes from the ancient Church of Apostolic times. In the second to the fourth centuries this was called "the Apostolic Tradition."
... In the following words St. Basil the Great gives us a clear understanding of the Sacred Apostolic Tradition: "Of the dogmas and sermons preserved in the Church, certain ones we have from written instruction, and certain ones we have received from the Apostolic Tradition, handed down in secret. Both the one and the other have one and the same authority for piety, and no one who is even the least informed in the decrees of the Church will contradict this. For if we dare to overthrow the unwritten customs as if they did not have great importance, we shall thereby imperceptively do harm to the Gospel in its most important points. And even more, we shall be left with the empty name of the Apostolic preaching without content. For example, let us especially make note of the first and commonest thing, that those who hope in the Name of our Lord Jesus Christ should sign themselves with the Sign of the Cross. Who taught this in Scripture? Which Scripture instructed us that we should turn to the east in prayer? Which of the saints left us in written form the words of invocation during the transformation of the bread of the Eucharist and the Chalice of blessing? For we are not satisfied with the words which are mentioned in the Epistles or the Gospels, but both before them and after them we pronounce others also as having great authority for the Mystery, having received them from the unwritten teaching.
by Douglas Cramer
The Orthodox Christian Church has since the time of Christ nurtured and raised up a way of understanding the world, of understanding ourselves, and understanding our walk with God that is a unique treasure often unheard, unheralded and unshared. Our's is a living faith, a living Tradition of how to follow Christ. Let's consider an easily-overlooked passage from St. Paul's first Epistle to the Corinthians. It is a crucial reference point in one small tradition of the Church, a tradition with large implications.
The passage, 1 Corinthians 4:14-16, reads: "I do not write these things to shame you, but as my beloved children I warn you. For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. Therefore I urge you, imitate me." The tradition reflected in this passage is one we still practice today - our tradition of calling our deacons and priests "father", and of referring to our Orthodox Christian spiritual elders through the century as "the Fathers of the Church."
Let's think about what we can learn from this tradition of calling our clergy and spiritual elders "Father". The traditional title "Father" points us towards the truth that our faith, like our God, is a living creation and not a mere collection of ancient rituals. We are part of God's living, growing family - and our spiritual elders are called to a special role in that family. And this family's greatest task is to safeguard God's Holy Tradition.