I'd like to hear about some examples of so called "oral tradition" that you think is true and correct and inspired of God that... cannot be found in His written Word. (
this ought to be good
)
For starters, most of the gospel accounts are based on prior oral tradition. The interstitial period between Pentecost and the publication of the various books of the NT in the latter half of the first century C.E. was a time when oral tradition was all there was. For its first 20+ years, Christianity was spread largely through Paul’s missions and through the preaching of the original apostles – but with no NT writings to point to. Paul starts to write letters to particular churches in the late 40’s C.E., but they don’t get instantly copied (think about how tedious the copying process was back then!) nor instantly shared throughout the Mediterranean world (think about how long it took to travel from, say, Antioch to Rome in those days!).
Paul’s letters actually incorporated some earlier credal or liturgical formulas. Call them
didache (“teaching”) or
kerygma (“proclamation”) or
paradosis (“tradition”) or, probably most accurately,
homologia (“confession” or “agreement”), these confessions of faith served as the shared dogmas identifying the earliest post-resurrection believers as acknowledging Jesus’s status both as Son of God and as Lord. They were used in practice as baptismal and eucharistic confessions, but at bottom they were short expressions of the core of the faith, serving much the same role as the
Shemā did for Jews.
Slowly, gospel-like stories began to emerge, first as written collections of “sayings” (it would have been quite natural for the earliest Christians to write down the teachings and sayings of the Lord, particularly hortatory sayings like those referenced in 1 Tim. 5:18 and in Acts 20:35, which would have been useful even for Christians in the immediate aftermath of Pentecost). The Sermon on the Mount may not have been preserved in exactly the canonical form now found in Matthew, but it would not be surprising if some such collections were around quite early, simply because of their utility as a manual for how to live while awaiting the presumably imminent Second Coming.
Later come the full-blown biographies or narratives of Jesus’s deeds, as those who were promised eternal life started physically dying with regularity (the “scandal” that may have sparked First Thessalonians, perhaps the earliest NT writing we have), which led to the emerging realization that the
parousia might not be imminent after all, and there could indeed be many future generations to “save” – likely the impetus for the gospel genre. Narratives like the synoptics began to spring up in order to preserve eyewitness accounts, first for local consumption and eventually for wider liturgical usage. We don’t know how many there were, although it is safe to presume that Luke 1:1 used the word “many” (Gk.
polloi) properly. We don’t know how many gospels beyond the four we now view as canonical were used liturgically, or where. Justin Martyr’s First
Apology describes Christian worship in mid-second century as incorporating readings of “the memoirs of the apostles, called gospels,” but doesn’t identify which ones. His reference in his
Dialogue with Trypho to the birth of Jesus in a cave, a datum not mentioned in any of the four canonicals, suggests that he credited at least one other (perhaps the
Protoevangelium of James, which mentions a cave birth.)
My point is simply that for a generation or longer, the only writings that Christians had as inspired “Scripture” (
graphē) was the OT. And chances are that they viewed it pretty much the way 2 Tim. 3:16 does, as useful for teaching, rebuking, correcting and training in righteousness,
but not as salvific. The gospel of salvation through Christ was initially a matter of oral transmission alone, premised on the authority of eyewitness apostles long before they were declared by the four canonical gospels to possess such authority, and premised on the authority of those they commissioned to carry on their preaching.
Question:
why should the writing of the NT have ended that apostolic authority? I see no reason it should. Whether evangelicals are right to challenge the RCC as the repository of that authority today is a separate matter – but I am curious to understand evangelical thinking regarding the replacement of apostolic authority with the NT canon. It makes no sense to me.