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Box
(Continued from Page 4)
read, as we have them. There
were no printing presses in
those days; all manuscripts had
to be copied by hand, a process
which was extremely time-con
suming. Communications, more
over, were slow and fautly;
sometimes generations would
have passed, for example, be
fore an epistle, addressed to a
particular church, would have
been known by the church uni
versal. So that even as late as
the end of the first century,
when St. John concluded his
gospel and thereby closed the
books of the New Testament,
not a few Christians were still
unfamiliar with the entire New
Testament as we know it today.
HOW THEN DID the early
faithful know about the princi
ples of Christianity? They knew
principally through oral or
transcribed instructions based
upon Apostolic Tradition—the
sayings and writings of St.
Peter and the Apostles.
IT WAS THIS same Tradition,
moreover, that became the chief
standard for judging just what
books were divinely inspired
when, just before the turn of the
fourth century, some doubts were
raised about a few of them. In
fixing the official catalogue of
the New Testament around that
time, the Church Fathers con
sidered only those books which 1)
originated in Apostolic schools
and 2) evidenced orthodoxy of
doctrine as it nad been handed
down outside of the Bible.
THE FOREGOING probably
will appear startling to one who
has labored erroneously under
the impression that the entire
Bible was miraculously deliver
ed from heaven. (A definite
shock awaits those who think
that Scripture came to us in the
King’s English, bound neatly in
a leather volume.)
THE FACT IS that Apostolic
Tradition predated the New
Testament writing. The fact is
too that the New Testament
catalogue of books has been re
ceived by us precisely because
such a catalogue was Jong ago
confirmed by Apostolic Tradi
tion. Hence it is most unrealistic
to maintain, even if only in
theory, that the Bible is the sole
rule of Christian doctrine and
morals.
RATHER, the Bible ranks
alongside Tradition as one of the
two principal fonts of public
revelation; all of which is con
tained in both, though exclu
sively in neither.
incj joun/j-inriiN, June £(, isos—HACfE o
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SAVANNAH, Ga.—F u n e r a 1
services for Miss Minna Sutler
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Survivors are four . sisters,
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Richardson, and Mrs. F. A. O.
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The model husband is one
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"MEDICAL AND MORAL ASPECTS"—“Boxing — Medical
and Moral Aspects,” was the subject of a prize-winning article
in Linacre Quarterly magazine of the Federation of Catholic
Physicians’ Guilds. For his outstanding contribution, Dr. Eugene
G. Laforet, of Boston, won the Thomas Linacre Award of the
organization at its annual meeting in Atlantic City, N. J. Pic
tured are, left to right, Dr. William J. Egan, president; Dr. Laforet
and Father John J. Flanagan, S.J., editor of the magazine, shown
presenting the award.—(NC Photos)
A STROLL IN THE VATICAN GARDENS
His Holiness Pope John XXIII and six Italian cardinals stroll through the Vatican Gar
dens. The Cardinals were in Rome to take part in the Italian Episcopal Commission held with
Italy’s bishops to study Catholic Action. From left to right are: Giovanni Cardinal Urbani, Patri
arch of Venice; Giovanni Cardinal Montini, Arc bishop of Milan (in rear); Giuseppe Cardinal Siri
of Genoa; Pope John, Giacomo Cardinal Lercaro, Archbishop of Bologna; (in rear) Alfonso
Cardinal Castaldo, Archbishop of Naples, and Maurilio Cardinal Fossati, Archbishop of Turin.
—(NC Photos)
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Theology
For The
Layman
(Continued from Page 4)
he had come under the natural
law of death; worst of all he had
lost integrity, the subordination
of lower powers to higher, in
the rejection of his own sub
ordination to God. From now on
every element in him would be
making for its own immediate
and separate gratification: the
civil war within man had begun.
For Adam, the man, the fu
ture was stateable as simply. He
could repent, turning to God
again; God would remake the
contact and sanctifying grace
would be in him once more.
But the man it was in was a
very different man. The preter
natural gifts were not restored,
so that integrity was not there:
it was to a man with his powers
warring among themselves and
tugging away from God as often
as not, that grace was given
back. To figure his condition, we
have but to look at ourselves.
But Adam was not only a
man. He was the man. He
was the representative man. For
the angels the testing had been
individual, each eagel who fell
did so by his own decision. But
the human race was tested and
fell in one man, the representa
tive man. In his catastrophe
every man till the end of time
was involved. There has been
much mockery about this, of
the “Eve-ate-the-apple-we-get-
the-stomach-ache” variety—But,
with no disposition to mock, we
can still find something baffling
in it.
The difference between the
testing of men and angels is not
the problem. The angelic race
could be tested in an individual
angel, for there is no angelic
race. Men are related to one
another, because we are all
brought into being, procreated,
by others. Not so angels. Each
is created whole and entire by
God, he can call no other angel
father. Our souls are the direct
creation of God, but by bodily
descent we are all children of
Adam. And in our father we fell.
But why? How could his sin
involve us? That is the real
problem, and we must be grate
ful for any lights we can get
upon it.
Obviously there is something
in the solidarity of the whole
human race clear to God but
not to us, that He could so treat
the race as one thing. Some in
volvement in the fate of others
we take tor granted—a father
makes decisions for his family,
a ruler for his people: the soli
darity of the family and the
nation sufficiently explains the
fact of one man’s will being de
cisive for all. We do not see a
similar solidarity for all men
wnatsoevei—the foreigner is re
mote from our mind, the dear
more remote, the unborn re
motest of all. But no one of
them is remote to the eye of
God, who not only makes all
men, but makes them in His
own image.
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