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TRADITION IN ANCIENT CHURCH 5 / 9

St. Athanasius and the "Purpose of the Faith"

the fourth century, the situation remained unchanged. The controversy with the Arians was again centered, at least in its initial phase, the question of exegesis. Arians and their supporters had assembled an impressive record of scriptural texts in support of their doctrinal position. They wanted to restrict the discussion to the theological one Biblical field. It was therefore necessary, above all, confront them on this land and meet their demands. Moreover, their method exegetical, how they used the text was very similar to that of heretics of previous centuries. They used a selection of quotes to support their claims, without much concern for the general context of Revelation. It was imperative, for the Orthodox, to appeal to the conscience of the Church, the "Faith" once delivered all and faithfully kept since. Such were the primary concern and the ordinary method of Athanasius .

The Arians cited various passages of Scripture to support their allegation that the Saviour was a creature. In response, St. Athanasius invoked the "rule of faith." It is his most common argument. "We know that the object of faith ( your skopon tês pisteos ), reestablish the true meaning (Orthene tèn dianoian ) of what they have falsely interpreted." ( Against the Arians , 3, 35).

St. Athanasius argued that the "correct" interpretation of a particular passage was possible that by placing in the overall perspective of faith. "The Gospel they claim now, they explain in an arbitrary direction, as we discover if we take into consideration the purpose of faith is ours, we Christians ( your skopon tes kath ' Hema all Christianoùs pisteos ), and if we read Scripture in making this our goal rule ( your skopon hospes canoni chresamenoi ) ( Ibid., 3, 28).

the other hand, it must also be very attentive to the immediate context and sequence in which each particular sentence or phrase is embedded, and we must carefully determine the precise intent of the author ( Ibid., 1, 54).

In a letter to the Bishop Serapion on the Holy Spirit, St. Athanasius back on this accusation, that the Arians negligent or deliberately ignore "The purpose of Divine Scripture" - me eidontes your skopon tês Theias Graphs [27] . The word skopos , in the language of Athanasius , means roughly the same as the term hypothesis normally used by Irenaeus : the underlying idea, the real connection, meaning that the text is [28] . Moreover the word skopos was a common word vocabulary exegetical some philosophical schools, particularly those of neo-Platonism. In the philosophical effort of the day, exegesis played a big role, and the question of a hermeneutic principle should be raised. Iamblichus, among others, had been explicit on this point. He had to discover the "key point", the basic theme of the whole treaty subject to review and always keep that theme in mind [29] .

St. Athanasius may well have been familiar with the technical use of the term skopos . He argued that it was misleading to cite passages and isolated texts, neglecting the general intent of Scripture . It would obviously be wrong to see in the Athanasian skopos simply "the general sense" of Scripture. The "goal" of faith, or Scripture, is precisely their central content of faith, which is presented in condensed in the "rule of faith" as it was kept in the Church and handed down from fathers to fathers "rather than the Arians" have no fathers to ensure their views [30] . As correctly observed by the Cardinal Newman , St. Athanasius regarded the "rule of faith" as an ultimate "principle of interpretation" between the "ecclesial sense" ( tèn ekklesiastikèn dianoian, C. Arian. 1, 44) to "personal opinions" heretics [31] .

At any time, St. Athanasius, examining the arguments of the Arians, resumed in summary form the basic points of Christian faith, before entering the discussion proper quotations of Scripture given by the adversary, and that to put the texts in their proper perspective. Here's how HEW Turner describes this process of exegetical Athanasius [32] :

favorite technique Against the Arians, of forcing the grammatical meaning of a text without care or the immediate context or, more broadly, the framework within which it fits within the biblical teaching taken as a whole St. Athanasius insists on the need to take the overall meaning of the faith of the Church as Canon interpretation. Arians are blind to the widest scope of the theology of the Bible, and so they fail to take sufficient account the context in which their quotations are taken. The meaning of Scripture itself must be regarded as Scripture. Some thought that this was a virtual abandonment of the appeal to Scripture in favor of the argument of tradition. Certainly, in most careless hands, it could have led to put a straightjacket force to the Bible, as had attempted to do the Arian and Gnostic dogma. But this was surely not the intention of Athanasius himself. This argument is in his eyes, a call back from a drunk exegesis exegesis sober, staring fixedly myopia grammatical letter to an understanding of the intent ( skopos, Charakter) of the Bible.

The Professor Turner exaggerates, however, it seems the danger. The argument is, in fact, strictly based on scripture, and St. Athanasius admits the principle of full sufficiency of Scripture, sacred and inspired, to defend the truth [33] . The only thing is that Scripture must be interpreted in the context of the living tradition of faith under the control or direction of the "rule of faith." However, this rule was in any case, an "outsider" might have been "imposed" from outside the Holy Scriptures. She was the "preaching of the Apostles" which was in black and white, in the New Testament books, but she passed, so to speak, in short .

St. Athanasius wrote to the Bishop Serapion : "consider from the very first beginning this tradition, doctrine and faith of the Catholic Church that the Lord has given ( édoken ) , the Apostles preached ( ekéruxan ) , and the Fathers kept ( ephulaxan ) . On it the Church is founded [34] . This passage best defines the method of Saint Athanasius. The three terms of the sentence correspond to the same reality: paradosis [tradition] coming of Christ Himself, didaskalia [education] lavished by the Apostles, and pistis [Faith] received by the Catholic Church. And that is the foundation ( themélion ) of the Church-a single foundation [35] . Scripture itself seems to be part of this "Tradition" which encompasses and transcends , and comes on its own, the Lord.

In the conclusion of his first epistle to Serapion, Saint Athanasius back again on this subject. "In keeping with the apostolic faith that the Fathers have transmitted by tradition, I reproduced the tradition, without inventing anything extraneous to it. What I learned, I've listed ( enecharaxa ) in accordance with the Scriptures [36] . Once even St. Athanasius speaks of Scripture by calling him a paradosis [tradition] Apostolic [37] . It is characteristic that in the whole controversy with the Arians, is not a single reference to any "traditions" in the plural. The only term used is always "Tradition" in the singular : This is, of course, the Tradition Apostolic Tradition , embracing the total content and full of "preaching" apostolic and summarized in the "rule of faith." The unity and solidarity of this principle and tradition formed the crux of the whole argument Orthodox.

[27] Ad Serap ., 2, 7. See Ad episc. Eg ., 4: Ta legomena monon skopôn, kai Me Ten dianoian theorôn , "paying attention only to expressions and not thinking" of the text.

[28] See Guido Müller, Athanasianum Lexicon, sv : Id quod quis docendo, scribendo, credendo steward.

[29] See Karl Pracht, "Schule und im Richtungen Neuplatonismus" Genethliakon - Carl Roberts zum 8. März 1910 , Berlin 1910. Prachter skopos translated by Zeitpunkt or Grundthema (p. 128 ff.) He describes the method of Iamblichus universalistische Exegese (p. 138). Proclus in his Commentary on Timaeus opposes to Porphyry Iamblichus: the first interprets the texts in a more timely manner ( merikoteron ), while the second did epoptikoteron , that is to say taking a comprehensive view or synthetic: In Tim ., I, p. 204, 24 ff, quoted by Pracht, P. 136.

[30] Saint Athanase, De Decr ., 27.

[31] Select Treatises of St Athanasius , freely translated by J.H. Cardinal Newman, vol. 2, eighth impression 1900, p. 250-252.

[32] H.E.W. Turner, The Pattern of Christian Truth , London 1954, p. 193-194.

[33] Contra Gentes , 1.

[34] Ad Serap ., 1, 28.

[35] CRB Shapland has aptly suggested that the themélion spoken text was, for St. Athanasius, precisely, the triple name, as it is invoked during the Holy Baptism. In fact, St. Athanasius cites a little later in the same paragraph of his letter, the recommendation made thereon by the Lord, by introducing it this way: the Lord "told them [the apostles] to ask what foundation for the Church, saying ... The apostles went, and well taught ". The Letters of Saint Athanasius Concerning The Holy Spirit, translated With Introduction and Notes by CRB Shapland, London 1951, p. 152, n. 2 (on p. 134).

[36] Ibid ., 33.

[37] . Ad Adelphi ., 6.

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TRADITION IN ANCIENT CHURCH 4 / 9

The "Regula Fidei

In the Church Primitive tradition was first and foremost a principle and a method of interpretation. One could weigh and understand Scripture in a full and correct in the light and context of the apostolic tradition alive, which was a factor to a full Christian life. So it was not that the tradition could add anything whatsoever to what had been revealed in Scripture, but because this tradition provided the living context, the integral perspective, in which only the true "intent" and global project of Holy Scripture, Divine Revelation itself, is left perceive and understand.

The truth was, St. Irenaeus, "a system with a solid foundation," a corpus [22] , "a melodious harmony [23] " . However, this very harmony required to be seized, the vision of faith . In fact, the tradition was not limited to the transmission of doctrines inherited, in a "Jewish", but she was still living in truth [24]. It represented, not a fixed core or complex binding proposals, but deep vision of the meaning and consequences of events of the revelation of the manifestation of God who acts ". And this point was decisive in the field of biblical exegesis. GL Prestige put it well: "Voice of the Bible could be clearly heard if the text was interpreted in a manner comprehensive and sensible , in agreement with the apostolic creed and data from the historical reality of Christianity. Were heretics who relied on isolated texts, and Catholics who were more attentive, ultimately, to the principles of Scripture [25] .

Summarizing his careful analysis of the use of Tradition in the early Church, the Flesseman Dr. Ellen-van-Leer wrote: "Scripture without interpretation n is in no way Scripture is always interpreted Scripture as it is implemented and it becomes alive. " However, Scripture must be interpreted "according to its own base project " which makes known the regula fidei . Thus, this regula becomes, as it were, the touchstone of exegesis. "The true interpretation of Scripture lies in the preaching of the Church, in the tradition [26] .

[22] Veritatis corpus, Ibid., 2, 27, 1.

[23] Ibid ., 2, 38, 3

[24] Cf. Dom Odo Casel, OSB, "Benedict of Nursia as a spiritual man," Sacred Tradition , Münster 1938, p. 100-101: The sacred tradition is therefore not only been in the church from the beginning a sharing of doctrines spätjudischen after (post-Christian) nature, but a living further flowering of the divine life . Dans une note, Dom Casel renvoi le lecteur à John Adam Mölher.

[25] GL Prestige, Fathers and Heretics , London 1940, p. 43.

[26] Flesseman, op.cit., P.92-96. On Irenaeus, see ibid ., 100-144; van den Eynde, op. cit., 159-187; B. Reynders, "Paradosis, the progress of the idea of tradition to St. Irenaeus," Searches of ancient and medieval theology , 5, 1993 155-191, "The controversy of Saint Irenaeus," ibid ., 7, 1935, p. 5-27; Henri Holstein, "The Tradition of the Apostles in St. Irenaeus' religious Science Research, 36, 1949, p. 229-270; Tradition in the Church , Paris 1960, André Benoît, "Scripture and Tradition at Saint Irenaeus," Journal of history and religious philosophy , 40, 1960, 32-43; Saint Irenaeus Introduction to the study of theology , Paris 1960.

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THE OLD TRADITION IN CHURCH 3 / 9

Saint Irenaeus and the "canon of truth."

Saint Irenaeus , denouncing the misuse of the Scriptures were the Gnostics, uses a comparison picturesque. Imagine a talented artist who would have represented, in a mosaic of a thousand jewels of price, the splendid portrait of a king. Another man arrives, undoes all parts of the book and reconstruct the image of a dog and a fox. Then he claims that his work is original work, from the hands of chief petty pretext that the gems are used Authentic. In reality, however, the original figure had indeed perished [11] . Now this is precisely the treatment inflicted on the heretics Scripture. They neglect and defeat "the order and connection" of Holy Scripture, "they dismember the Truth" [12] . words, images and expressions are certainly original, but about the general argument, is arbitrary and misleading [13] .

Saint Irenaeus suggests yet another analogy. Of his time traveling the Homeric centos, composed of texts from Homer to authentic, but taken out of context and rearranged to make them mean whatever you wanted. Taken individually, each verse of Homer really was, but the news story that resulted from their reassembly, was not Homeric. She could still abuse ear in ringing accents familiar Homeric language [14] . It is worth noting that Tertullian also alludes to these strange centos , compounds worm Virgil or Homer [15] . That reference was apparently to have been a common argument of the polemical literature of the period.

About The meaning of Irenaeus is therefore clear. Scripture had its blueprint, its internal structure, its harmony. Heretics took no account of this plan of organization or, rather, substituting their own. other words, they reorganized the scriptural witness to accommodate a statement by itself radically foreign to Scripture. But Irenaeus argued, those who had kept intact the "canon of truth" that they had received their baptism, they then will have no trouble "giving each term in its proper place [16] . Then they would be able to contemplate the true picture. The expression that is used Irenaeus is here singular Prosarmoas you Your aletheia somatioi ("In accommodating the body of truth")-that the old Latin translation made by awkwardly corpusculum veritatis , "the little body of truth." However the thought is clear. The term does not necessarily somatic diminutive meaning: it simply means a "global body." In the phrase of Saint Irenaeus, the word evokes corpus of truth, the exact context, the initial project , the "true image", the original disposition of precious stones as well as verses [17] .

Thus, for Irenaeus, the reading of Scripture must be guided by the "rule" of faith, to which are introduced, and undertake to keep them believing in their baptismal profession of faith: it is the rule and it only allows to assess and identify the basic message, the "truth" of Scripture . The favorite formula of St. Irenaeus was "the rule of truth" gun tês Aletheia, regula veritatis . Now this "rule" was to turn anything other than the witness and teaching of the Apostles their kérugma their praedicatio (or praeconium ), which had been "Deposited" in the Church and entrusted to his care by the Apostles, and since that time, had faithfully guarded and passed, with perfect unanimity in the entire universe, line of pastors of the Church allowed : " Those who, with the episcopal succession have received the charism of truth unfailing [18] " . Whatever may be for accurate and precise phrase rich [19] , there is no doubt that in the spirit of St. Irenaeus , the conservation and conveyance the deposit of faith resulted from conducting the action and the presence of the Holy Spirit living in the Church. The design of the Church is, in Irenaeus, whole both institutional and charismatic. And "Tradition", in his view, is a depositum juvenescens a deposit always rejuvenating a living tradition, entrusted to the Church as a new breath of life, just as the breath was assigned to the first man [20] . The bishops and "presbyters" were in the Church, the guards and ministers accredited This truth made once and for all. "Here, then, that the charisms ( charismata ) of the Lord were deposited ( positi sunt ), it is expedient to learn the truth, I mean, to those who have succession coming Apostles Church ( apud quos is ea quae ab Apostolis is successio ecclesiae), which shows a pipe holy and blameless and speak a language pure and unadulterated falsehood. Because they also preserve this faith of ours in one God creator of all things, increase our love to the Son of God, who, for us, made a wonderful economy and, finally, they explain the Scriptures without danger, without blasphemy against God, or prejudice against the patriarchs, prophets or contempt. " [21]

[11] Lusas tèn hupokeimenen TOV anthropou idéan : "Having destroyed the human figure that originally existed."

[12] Luontes your mell tês aletheia .

[13] Remate, léxeis, parables one side hypothesis other. While this passage in Against Heresies , 1, 8, 1.

[14] Ibid ., 1, 9, 4.

[15] In Praescriptione , 39.

[16] Tei idiai taxei .

[17] See F. Kattenbush, Das Symbol Apostolische , Bd II, Leipzig 1900, p.30 et seq, and its note in the Zeitschrift f. neutest. Theology, 10, 1909, p. 331-332.

[18] Who cum episcopatus successionis charisma veritatis Certum acceperunt . Saint Irenaeus, Ibid., 4, 26, 2.

[19] Some have argued that charisma veritatis words do not mean in fact nothing but the doctrine and the Apostolic vérité de la Révélation divine; varietal de que saint Irénée ne suppose aucun don spécial ministériel propre aux Evêque. Voir Karl Mueller, "Small contributions to ancient church history, 3 The charisma veritatis and the episcopacy in Irenaeus, " magazine f. Neut. Science, Vol 23, 1924, p. 216-222; cf. van den Eynde, op cit , p.. 183-187, YM-J. Congar, OP, La Tradition et les traditions , Etude historique , Paris 1960, p. 97-98; Hans Freiherr von Camphausen, Ecclesiastical Office and spiritual authority in the first three centuries, Tübingen 1953, p. 185 sqq, et aussi avec un- special emphasis on the nature of "succession" - Einar Molland, "Irenaeus of Lugdunum & the Apostolic Succession," Journal of Ecclesiastical History , 1.1, 1950, p. 12-28 and "The development of the idea of apostolic succession," Journal of the History and Philosophy Religious , 34.1, 1954, p. 1-29. See, for the opposite view, the critical comments by Arnold Ehrhardt, The Apostolic Succession in The First Two Centuries of the Church , London 1953, p. 207-231, especially p. 213-214.

[20] Quemadmodum aspiratio plasmationis , Ibid., 3, 24, 1.

[21] Ibid ., 4, 26, 5.

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TRADITION IN THE OLD CHURCH 2 / 9

The question of interpretation in the ancient Church.

On this point, St. Vincent was in full agreement with the established tradition. As was beautifully says Hilary of Poitiers : "The Scriptures are not the text that reads, but the meaning is understandable [7] . The issue of good exegesis remained a burning issue in the Fourth Century, in the debate of the Church with the Arians, as she had already been in the second century, during the struggle against the Gnostics, and Sabellians Montanists. All parties in attendance were using the Scriptures. Heretics, as the Gnostics and Manichaean, gladly quoted texts and scriptural passages and they invoked the authority of Holy Scripture. In addition, exegesis was at that time, the main if not the only method of theology ; the authority of Scripture reigned supreme. The Orthodox were thus raising the crucial question of interpretation:

What was the basic principle?

You should know that Second Century, the term referred mainly to the Scriptures of the Old Testament and that, moreover, the authority of Scripture was violently attacked, and concrete rejected the doctrine of Marcion . The unity of the Bible, that's what he had to defend and demonstrate. What was the principle and the guarantee of the Christian and Christological understanding of what was called the "Prophecy", ie the Old Testament? This is the historical context in which, for the first time, invoked the tradition .

It said that Scripture belonged to the Church and it was inside the church, the community of faith right, that Scripture could be properly understood and justly interpreted. Heretics, that is to say, those who were outside the Church had not the key to the meaning of Scripture . It was not enough to read and quote the words taken from Scripture, he still had to clearly communicate the true meaning, true about Scripture as a whole as an inseparable whole. We had to somehow know in advance the outline of biblical revelation, the great redemptive purpose of God's Providence, which was possible only eyes of faith.

It is faith that enabled him to discern the testimony about Christ ( Christuszeugniss ) in the Old Testament. It is faith that makes known the proper unit of the four Gospels. But this faith was not arbitrary and subjective belief of individuals, was the faith of the Church, rooted in the apostolic message, the kerygma , which gave it its authenticity . What was missing for those outside the Church, it was precisely the message first, fundamental and crucial true heart of the Gospel. For these outsiders, Scripture was a dead letter, or at most a collection of essays and stories unrelated, they tried to order or reorder according to their own schemes, from foreign sources. They had a different faith. This is the main argument used by Tertullian in his treatise inflamed " On the Prescription of Heretics .

He would not discuss the Scriptures with heretics: they were not allowed to use it, because the scriptures do not belong to them. They were the good of the Church . Tertullian insisted strongly on the priority given to the "rule of faith," regula fidei . She was the only key to understanding Scripture. And this "rule" was apostolic, rooted in and arising from the teaching of the Apostles.

CH Turner has characterized the meaning and intent of this appeal or reference to the "rule of faith" in the early church. "When Christians speak of the" rule of faith, "calling "Apostolic" they would not say that the Apostles had discovered and formulated ... What they meant by that is that the profession of faith recited each catechumen before baptism contained a summary of the faith the Apostles had taught and entrusted to their disciples to teach it to their suite. " This confession was the same everywhere, although it was likely in his speech, local variations . She was always in close association with the formula of baptism [8] . Outside this "rule", Scripture does that could be misinterpreted. Scripture and Tradition, for Tertullian, were inextricably intertwined. "This is the place to reveal the true doctrine and true Christian faith, we also find truth of Scripture, interpretations and traditions of all Christians" [9] . The tradition of the apostolic faith was the indispensable guide to the understanding of Scripture and the ultimate guarantee of the correct interpretation. Church, far from being an outside authority, which would have to judge Scripture était plutôt le dépositaire et le gardien de la Vérité Divine, contenue et conservée dans la Sainte Ecriture [10] .

[7] Scripturae enim non in legendo sunt, sed in intelligendo , phrase tirée de l’Ad Constantium Aug ., lib. II, cap. 9, ML X, 570 ; reprise par saint Jérôme, Dial. c. Lucifer ., cap. 28, ML XXIII, 190-191.

[8] C.H. Turner, « Apostolic Succession », Essays on the Early History of the Church and the Ministry , edited by H.B. Swete, London 1918, p.101-102. Voir aussi Yves M.J. Congar, o.p., La Tradition et les traditions , II. Essai Théologique , Paris 1963, p. 21 sqq.

[9] Ubi enim apparuerit esse veritatem disciplinae et fidei christianae, illic erit veritas scipturarum et expositionum et omnium traditionum christianarum , texte cité, 19,3.

[10] Cf. E. Flesseman-van-Leer, Tradition and Scripture in the Early Church , Assen 1954, p.145-185, Damien van den Eynde, Standards of Christian Education in the patristic literature of the first three centuries , Gembloux-Paris 1933, p. 197-212; Stirniman JK, im Lichte Die Praescriptio Tertullian of Römischen Rechts und der Theologie , Freiburg 1949, and the instruction notes and RF Repressed, op, in the publication "Christian Sources" From the Praescriptione , Volume 46 of this collection, Paris 1957.

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TRADITION IN ANCIENT CHURCH ninth

TRADITION IN ANCIENT CHURCH

RP George Florovsky

I certainly can not believe in the Scripture, if the authority of the Catholic Church encouraged me to do .

Augustine of Hippo, Against Letter of Mani , 1.1.

St. Vincent of Lerins and Tradition

The famous phrase of St. Vincent of Lerins characterizes the attitude of the ancient Church in faith "Let what has always and everywhere been thought of all" . That was both the criterion and standard. The key point emphasized by that there was the permanence of Christian teaching . Saint Vincent called by the double ecumenicity of Christian faith-in time and space. In fact, it is this grand vision that had, in his time, inspired a Irenaeus : One Church, widespread and dispersed throughout the universe, and yet speaking with one voice and taking over the same faith, as have sent the blessed Apostles and that have preserved the witnesses successive "She comes from the Apostles, which is guarded by the succession of priests in Churches' . These two aspects of faith, or rather, these two dimensions were absolutely inseparable. Universality, antiquity, like the idea of consensus, were together. None of these criteria do not suffice alone. The antiquity as such does not guarantee the truth, unless it could prove conclusively the existence of a large consensus of elders. Conversely, unanimous agreement was not evidence unless it could show that he was connected, without interruption, the apostolic origins. However, suggested St. Vincent, true faith is made known by a double ways: through Scripture and Tradition [1] . This does not imply that there were two sources of Christian doctrine. Indeed, the rule or canon of Scripture was something "perfect" and "totally self-sufficient only [2] . So why was it necessary to add to it any authority? Why was it necessary to appeal also to the authority of the ecclesial sense [3] ? The reason is obvious: the Scriptures were given different interpretations depending on the individual, "so it seems that we can draw as many meaning that interpreters [4] . A variety of opinions that "personal", St Vincent between the "common" understanding of the Church, the spirit of the Catholic Church: "That this line of interpretation of the prophets and apostles to be drawn on the rule ecclesial sense and universal [5] . Tradition was not, according to St. Vincent, an independent body or a supplementary source of faith. "Understanding the Church" could in no way add to Scripture. but it was the only way to discover and to certify the true meaning of Scripture . It was authorized interpreter. In this sense, the tradition was co-extensive with Scripture, and one could define it precisely: "Scripture rightly understood." As for Scripture, it was for St. Vincent and the only primultime canon of Christian truth [6] .

[1] Duplica modo ... primum scilicet legis DINAE auctoritate, tum deinde ecclesiae Catholicae traditionalist "In two ways ... first, the authority of divine law, then, the tradition of the Catholic Church."

[2] Ad omnia satis SuperQue sufficiat : "Complete and more than sufficient for all things."

[3] Ecclesiasticae intelligentiae auctoritas : authority to understand how to clean the Church, the Church's understanding of Scripture .

[4] Ut paene quot homines tot illinc sententiae erui posse videantur .

[5] Ut propheticae et apostolicae interpretationis linea secundum ecclesiastici et catholici sensus normam dirigatur .

[6] Commonitorium 2, voir aussi [28] .