In this episode, I present material based on the second lesson I taught in my local Catholic parish inquiry program for 30 years. I’m not here to convert anyone. I’m just sharing my stories. In this episode, we continue to explore the connection between Scripture and tradition. We will then take a deeper dive into Catholic traditions as they relate to the Sacraments.

Hello, this is Chris Young. Welcome to Episode 95 of Contemplating Life.

In this episode, I continue a multi-part series based on my 30 years teaching the Catholic faith in my local parish’s inquiry program.

As always, whenever I talk about religion, I’m not out to convert anyone. I’m just telling my stories.

In our previous episode, we talked about the role of sacred tradition in the Catholic Church. We discussed the Protestant position of sola scriptura or Scripture alone, and why it doesn’t hold up.

This week, we continue to explore the connection between Scripture and tradition. We will then take a deeper dive into Catholic traditions as they relate to the Sacraments.

One of the main reasons that sola scriptura is inconsistent is that there is nowhere in Scripture that says Scripture is the sole authority. However, there are several places in Scripture that talk about the importance of tradition.

In 1 Corinthians 11:2, Paul says, “I praise you because you remember me in everything and hold fast to the traditions, just as I handed them on to you.”

What were some of those traditions that Paul handed on to them? The early church held worship services that they described as “the breaking of the bread.” It was the earliest form of the current Roman Catholic worship service, which we call the Mass. More on the word “Mass” later. This practice is a remembrance and re-creation of what Jesus did at the Last Supper. He adapted the traditional Jewish Passover Seder meal into a new ritual. A few verses later in 1 Corinthians 11:23-26, Paul describes what happened at the Last Supper and the commandment that Jesus gave to do this in memory of him.

It says, “For I received from the Lord what I also handed on to you, that the Lord Jesus, on the night he was handed over, took bread, and, after he had given thanks, broke it and said, ‘This is my body that is for you. Do this in remembrance of me.’ In the same way, also the cup, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’ For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes.”

If that scripture quote sounds familiar to you, it’s because it’s the exact words the priest says during the Eucharistic prayer at Mass. When we celebrate the Catholic Mass the way that we do, we are following the command that Jesus gave us to carry on this tradition. Now, one could argue that because this is in Scripture, it isn’t strictly sacred tradition apart from Scripture, but it does illustrate the importance of traditions.

Here are some more examples of Scripture speaking of the importance of tradition. In 2 Thessalonians 2:15, it says, “Therefore, brothers, stand firm and hold fast to the traditions that you were taught, either by an oral statement or by a letter of ours.” This passage is one of Professor Scott Hahn’s favorite passages in defending the importance of tradition. Note that it speaks of traditions that were transmitted by oral statement and not simply those traditions which were written down in what would later become official Scripture.

Later in chapter 3:4-6 it says, “We are confident of you in the Lord that what we instruct you, you (both) are doing and will continue to do. May the Lord direct your hearts to the love of God and to the endurance of Christ. We instruct you, brothers, in the name of (our) Lord Jesus Christ, to shun any brother who conducts himself in a disorderly way and not according to the tradition they received from us.”

I mentioned last time that one of the verses traditionally used to support sola scriptura is in Mark 7:1-13, where Jesus condemns human traditions when in conflict with God’s law.

It reads…

Now when the Pharisees with some scribes who had come from Jerusalem gathered around him, they observed that some of his disciples ate their meals with unclean, that is, unwashed, hands. (For the Pharisees and, in fact, all Jews, do not eat without carefully washing their hands, keeping the tradition of the elders. And on coming from the marketplace they do not eat without purifying themselves. And there are many other things that they have traditionally observed, the purification of cups and jugs and kettles (and beds).) So the Pharisees and scribes questioned him, “Why do your disciples not follow the tradition of the elders but instead eat a meal with unclean hands?” He responded, “Well did Isaiah prophesy about you hypocrites, as it is written: ‘This people honors me with their lips, but their hearts are far from me; In vain do they worship me, teaching as doctrines human precepts.’ You disregard God’s commandment but cling to human tradition.”

He went on to say, “How well you have set aside the commandment of God in order to uphold your tradition! For Moses said, ‘Honor your father and your mother,’ and ‘Whoever curses father or mother shall die.’ Yet you say, ‘If a person says to father or mother, “Any support you might have had from me is qorban”‘ (meaning, dedicated to God), you allow him to do nothing more for his father or mother. You nullify the word of God in favor of your tradition that you have handed on. And you do many such things.”

The author of Mark is talking about a tradition that said it was unnecessary to support your elderly parents if you declared that your assets were to be given to the church upon your death. It was sort of a way to launder your money in a way that avoided your obligations to your family. Jesus condemns this tradition as it violates one of the 10 Commitments.

A similar version of this story can be found in Matthew 15:1-9. Also, Colossians 2:8 condemns “empty, seductive philosophy according to human tradition.”

The Old Testament also warns against empty, meaningless traditions in Isaiah 29:13-14, “The Lord said: Since this people draws near with words only and honors me with their lips alone, though their hearts are far from me, And their reverence for me has become routine observance of the precepts of men, Therefore I will again deal with this people in surprising and wondrous fashion: The wisdom of its wise men shall perish and the understanding of its prudent men be hid.”

So, it is warning against going through the motions without having spiritual intent behind them. Scripture also warns us not to perform traditions for the sake of showing off. In Matthew 6:1-18, Jesus says…

“(But) take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father. When you give alms, do not blow a trumpet before you, as the hypocrites do in the synagogues and in the streets to win the praise of others. Amen, I say to you, they have received their reward. But when you give alms, do not let your left hand know what your right is doing, so that your almsgiving may be secret. And your Father who sees in secret will repay you.

“When you pray, do not be like the hypocrites, who love to stand and pray in the synagogues and on street corners so that others may see them. Amen, I say to you, they have received their reward. But when you pray, go to your inner room, close the door, and pray to your Father in secret. And your Father who sees in secret will repay you. In praying, do not babble like the pagans, who think that they will be heard because of their many words. Do not be like them. Your Father knows what you need before you ask him.

“This is how you are to pray: Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread; and forgive us our debts, as we forgive our debtors; and do not subject us to the final test, but deliver us from the evil one.

If you forgive others their transgressions, your heavenly Father will forgive you. But if you do not forgive others, neither will your Father forgive your transgressions. “When you fast, do not look gloomy like the hypocrites. They neglect their appearance, so that they may appear to others to be fasting. Amen, I say to you, they have received their reward. But when you fast, anoint your head and wash your face, so that you may not appear to be fasting, except to your Father who is hidden. And your Father who sees what is hidden will repay you.”

As an example of how we can misuse sacred traditions, there is a tradition on Ash Wednesday where Catholics go to Mass and they have ashes smeared on therefore heads in the shape of a cross. People who don’t regularly attend Mass are known to always go on Ash Wednesday just so they can be seen the rest of the day with the mark on their foreheads.

You undoubtedly recognize parts of that previous passage as a prayer we call the Lord’s Prayer.

Traditionally, when Protestants pray the Lord’s prayer, they add the phrase, “for thine is the kingdom, and the power, and the glory, forever and ever. Amen.”

By the way, I love it when I can use the word “traditionally” in regard to Protestant doctrine.

Anyway, Catholics are often asked, “Why did you leave off the last sentence of the Lord’s prayer?”

The bigger question is, “Why did you add a sentence to the Lord’s prayer?” As you can see, that additional phrase is not in Scripture. The extra sentence called a doxology dates back at least to the Book of Common Prayer in 1662. Considering they believe strictly in sola scriptura, they sure do seem attached to that extra sentence which is not found in Scripture.

When Catholics pray the Lord’s prayer alone or perhaps in praying the rosary, we do not add an extra sentence. However, when praying it at Mass, we interject an additional sentence and then add the extra sentence. At Mass, the priest and the entire congregation recite the Lord’s prayer and conclude the prayer with, “… deliver us from evil.”

Then the priest prays a paragraph known as an embolism. In the same way a vascular embolism blocks the flow of blood through a vein or artery, this embolism interrupts the flow of the prayer. The priest says, “Deliver us, Lord, from every evil, and grant us peace in our day. In your mercy keep us free from sin and protect us from all anxiety as we wait in joyful hope for the coming of our Saviour, Jesus Christ.”

Then all pray together, “For the kingdom, the power, and the glory are yours, now and forever. Amen” So, the bottom line is, Catholics don’t completely delete the sentence that wasn’t there in the first place.

Moving along…

Last time we talked about what it might have been like to be one of the apostles or disciples and the rich experience you would have living with Jesus, traveling with him, and not only hearing him speak but seeing how he conducted himself. It would be impossible to put all of that lived experience into writing, and we see in John’s Gospels and epistles expressions of that impossible task of recording everything. In John 20:30-31, it says, “Now Jesus did many other signs in the presence of his disciples that are not written in this book. But these are written that you may (come to) believe that Jesus is the Messiah, the Son of God, and that through this belief you may have life in his name.”

That passage also reiterates our position that Scripture is not intended to be a historical record of exactly what Jesus did. These stories were written with a theological purpose behind them. They were written so that you may believe that Jesus is the Messiah, the Son of God and through this belief you may come to have life in him.

If you study the last two chapters of John’s Gospel, you will see that it has two endings. It is believed that one of John’s disciples added that last chapter. In John 21:25, it says, “It is this disciple who testifies to these things and has written them, and we know that his testimony is true. There are also many other things that Jesus did, but if these were to be described individually, I do not think the whole world would contain the books that would be written.”

In John’s epistles, he also talks about the inadequacy of the written word. In 2 John 12, he writes, “Although I have much to write to you, I do not intend to use paper and ink. Instead, I hope to visit you and to speak face to face so that our joy may be complete.” He also concludes his third letter in much the same fashion.

Now let’s take a deeper dive into sacred tradition.

While the written or spoken word involves our sense of hearing or seeing, tradition is a much more sensual experience. Given that God is beyond our complete understanding, we want to use all of our capabilities to encounter Him. We need physical experiences to more closely connect to God.

Catholics have seven ceremonies we call Sacraments, where we experience God in special ways. In the RCIA curriculum, we typically devote an entire lesson to each of these Sacraments, but to get you started, here’s a brief overview of how the seven Sacraments are sensual experiences.

We categorize these rituals into three categories.

The first of the three Sacraments of Initiation is Baptism. We become adopted children of God. Water cleanses us of sin. Although in infant baptism, we typically just sprinkle the water, it is more meaningful for adults to be baptized in full immersion. When the priest dunks you under the water, if he doesn’t pull you back up again, you are dead. It is a symbolic dying to your old self and rising as your new self. We symbolize this new life with pure white garments. A candle represents the light of Christ.

The second sacrament of initiation is Eucharist: Also known as “Holy Communion”. The word Eucharist comes from a Greek word meaning Thanksgiving. We receive the Body and Blood of Christ. Catholic doctrine says that the bread and wine have the “real presence” of the body and blood of Christ. It looks like bread and wine. It tastes like bread and wine. It smells like bread and wine. But it is the body and blood of Jesus. When we receive communion, Christ joins us, dwells inside us, and nourishes us. We taste, feel, and smell. These are sensual experiences.

The third sacrament of initiation is Confirmation: We receive the Holy Spirit. We are anointed with sacred oil. The bishop or priest lays his hands upon her forehead in an ancient gesture of commissioning that was used to anoint kings. The result is that we receive and/or awaken spiritual gifts.

The first of two sacraments of healing is Reconciliation. You probably know this sacrament by its most common name, “Confession.” When I was very young, it was called “confession.” Then it was renamed “penance,” because the focus is not just on confessing your sins but reforming your life and recognizing your sinfulness by performing penance. However, it was once again renamed “reconciliation,” because that puts the focus where it properly belongs. We reconcile or heal our broken relationship with God. It is an expression of our sorrow and experience of God’s forgiveness.

You’re probably familiar with the confessional box, as depicted on TV or in movies. You are separated from the priest by a screen. However, the modern way of experiencing this Sacrament is face-to-face with the priest. You feel the human presence of the Priest. When the priest prays the words of absolution for giving your sins, he will place his hand gently upon your forehead, and you feel that human touch and you hear those words that God is forgiving you. It is a powerful and sensual experience.

The second sacrament of healing is also one that has gone through a metamorphosis of titles. You probably know it as “Last Rites.” When I was first learning the sacraments as a child, it was called “Extreme Unction.” An unction is an anointing. The adjective “extreme” indicated it was only used in extreme circumstances, such as upon your deathbed. Often, people were reluctant to call the priest to pray over a sick person. If grandma sees the priest coming, she will think she is dying. So, they only called the priest in extreme circumstances. The sacrament is now called “Anointing of the Sick” or the “Sacrament of the Sick.” It is no longer reserved for deathbed circumstances. Anyone who is facing a serious illness or a chronic condition can be anointed. Often, people seek the sacrament before a major surgery.

At Saint Gabriel, once a year, we would have a group ceremony of the Sacrament of the Sick. My mother would organize transportation for people from nursing homes to come to the Anointing Mass, in which we would anoint anyone who wanted it after Mass concluded. I’ve been anointed many times when I was facing a health crisis, even if it wasn’t life-critical.

Finally, we have two sacraments of vocation or commitment. First, we have Matrimony. The man and woman are joined in a covenant relationship of love. A covenant is an unbreakable and unconditional commitment. The joining of a man and woman is a covenant love relationship that is symbolic of the covenant love that Christ has for his people, the church.

Finally, we have Holy Orders: A Priest or Bishop is commissioned by the Church. The priest is given the delegated authority to forgive sins. They are authorized to celebrate Mass, given the power to consecrate the bread and wine into the body and blood of Christ. The ceremony involves an anointing and the laying on of hands.

In addition to these seven formal sacraments, Catholic tradition also includes other minor ceremonies and practices known as sacramentals. They are small signs to help us stay holy and faithful. These include sacred medals, statues, a crucifix, holy water, incense, and blessed palms from Palm Sunday.

The most important part of Catholic sacred tradition is the celebration of the Mass. In my next episode, I will give a brief overview of what goes on at Mass. We will not dig too deep into the theology of it. Typically, we would devote two entire lessons to the theology behind the Mass. When I taught this lesson on sacred tradition, part of the lesson would take place in the church and involve a tour of the sanctuary and explanation of the altar, the priestly vestments, and other items used during our celebration of the Mass. Although I can’t take you on a tour of the church physically, I will try to cover much of the same material I used in that tour.

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