VATICAN CITY, APRIL 26, 2006 (Zenit.org).- Here is a translation of the address Benedict XVI gave today at the general audience, on the theme "Tradition: Communion
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Dear Brothers and Sisters:
Thank you for your affection! In the new series of catechesis
initiated a short time ago, we tried to understand the original design of the Church desired by the Lord to comprehend better
our participation, our Christian life, in the great communion of the Church. Until now we have understood that ecclesial communion
is aroused and sustained by the Holy Spirit, guarded and promoted by the apostolic ministry. And this communion, which we
call Church, does not extend only to all believers of a certain historical moment, but embraces also all times and all generations.
Therefore, we find ourselves before a double universality: the synchronic universality—we
are united with believers in all parts of the world—and the universality called
diachronic, that is, all times belong to us: Believers of the past and of the future form with us only one and great communion.
The Spirit appears as the guarantor of the active presence of mystery in history, who assures its realization through
the centuries. Thanks to the Paraclete, the experience of the Risen One, made by the apostolic community in the origins of
the Church, will always be able to be lived by successive generations, in the measure that it is transmitted and actualized
in faith, in worship and in the communion of the People of God, pilgrim in time. And, in this way, we, now, in Eastertide,
live the encounter with the Risen One not only as something of the past, but in the present communion of the faith, of the
liturgy, of the life of the Church.
The Church's apostolic Tradition consists in this transmission of the goods of
salvation, which makes of the Christian community the permanent actualization, with the force of the Spirit, of the original
communion. It is called thus because it was born from the testimony of the apostles and of the community of the disciples
in the early years, was given under the guidance of the Holy Spirit in the writings of the New Testament, and in the sacramental
life, in the life of faith, and the Church makes constant reference to it--to this Tradition that is the always present reality
of the gift of Jesus--as its foundation and norm through the uninterrupted succession of the apostolic ministry.
his historical life, Jesus limited his mission to the House of Israel, but he already made it understood that the gift was
destined not only for the people of Israel, but for the whole world and for all times. The Risen One then entrusted, explicitly
to the apostles (cf. Luke 6:13) the task to make disciples of all nations, guaranteeing his presence and help until the end
of time (cf. Matthew 28:19ff).
The universality of salvation calls for, among other things, that the Easter memorial
be celebrated in history without interruption until Christ's glorious return (cf. 1 Corinthians 11:26). Who will actualize
the salvific presence of the Lord Jesus, through the ministry of the apostles, heads of the eschatological Israel (cf. Matthew
19:28)—and of the whole life of the people of the New Covenant? The answer is clear:
the Holy Spirit. The Acts of the Apostles—continuing with the plan of Luke's Gospelpresent
the mutual understanding between the Spirit, those sent by Christ, and the community gathered by them.
Thanks to the
action of the Paraclete, the apostles and their successors can realize in time the mission received through the Risen One:
"You are witnesses of these things. And (behold) I am sending the promise of my Father upon you" (Luke 24:48-49). "But you
will receive power when the holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria,
and to the ends of the earth" (Acts 1:8). And this promise, initially incredible, was already realized in the time of the
apostles: "We are witnesses of these things, as is the holy Spirit that God has given to those who obey him" (Acts 5:32).
Therefore, it is the same Spirit who, through the imposition of hands and the prayer of the apostles, consecrates
and sends the new missionaries of the Gospel (for example, in Acts 13:3ff and 1 Timothy 4:14). It is interesting to observe
that, whereas in some passages it is said that Paul establishes the presbyters in the Churches (cf. Acts 14:23), in others
it is affirmed that it is the Holy Spirit who constitutes the pastors of the flock (cf. Acts 20:28).
In this way,
the action of the Spirit and of Paul is profoundly fused. In the hour of solemn decisions for the life of the Church, the
Spirit is present to guide her. This presence-guide of the Holy Spirit was experienced particularly in the Council of Jerusalem,
in whose conclusive words resounded the affirmation: "It is the decision of the holy Spirit and of us" (Acts 15:28); the Church
grows and walks "in the fear of the Lord and with the consolation of the Holy Spirit" (Acts 9:31).
actualization of the active presence of the Lord Jesus in his people, realized by the Holy Spirit and expressed in the Church
through the apostolic ministry and fraternal communion, is what is understood by the term Tradition in the theological sense:
It is not the mere material transmission of what was given at the beginning to the apostles, but the efficacious presence
of the Lord Jesus, crucified and risen, which accompanies and guides in the Spirit the community gathered by him.
is the communion of the faithful around their legitimate pastors in the course of history, a communion that the Holy Spirit
nurtures assuring the nexus between the experience of the apostolic faith, lived in the original community of the disciples,
and the present experience of Christ in his Church.
In other words, Tradition is the organic continuity of the Church,
holy temple of God the Father, built on the foundation of the Spirit: "So then you are no longer strangers and sojourners,
but you are fellow citizens with the holy ones and members of the household of God, built upon the foundation of the apostles
and prophets, with Christ Jesus himself as the capstone. Through him the whole structure is held together and grows into a
temple sacred in the Lord; in him you also are being built together into a dwelling place of God in the Spirit" (Ephesians
Thanks to Tradition, guaranteed by the ministry of the apostles and their successors, the water of life
that flowed from the side of Christ and his saving blood comes to the women and men of all times. In this way, Tradition is
the permanent presence of the Savior who comes to meet, redeem and sanctify us in the Spirit through the ministry of his Church
for the glory of the Father.
Concluding and summarizing, we can therefore say that Tradition is not the transmission
of things or words, a collection of dead things. Tradition is the living river that unites us to the origins, the living river
in which the origins are always present, the great river that leads us to the port of eternity. In this living river, the
word of the Lord that we heard at the beginning from the lips of the reader: "And behold, I am with you always, until the
eng of the age" is fulfilled again (Matthew 28:20).