Distinguishing Between Apostolic and Human Traditions in Christianity
The distinction between apostolic and human traditions in Christianity centers on their origin and authority. Apostolic traditions are understood to derive directly from the apostles and are considered foundational to Christian faith and practice, while human traditions are later developments that may or may not align with apostolic teaching.
The New Testament itself contains the apostolic letters, or epistles, which are foundational documents for understanding apostolic teaching [1]. These letters, such as those written by Paul, were often dictated to an amanuensis but authenticated by the apostle's own hand [1]. The Book of Acts also records the "labors and triumphs of the Apostolic Church," providing insight into the practices and teachings of the early apostles [4]. For instance, the missionary work of Paul and Barnabas, including the admission of Gentiles into the Christian community, marked a significant epoch in the early church's history [2]. The apostles were entrusted with the "more sublime matters of doctrine" and were instrumental in guiding new converts, who were often coming from pagan backgrounds with diverse beliefs and practices [3].
Apostolic tradition is characterized by its direct link to the original witnesses of Christ and the early church's inspired leadership. This includes the core doctrines concerning Christ's resurrection, which is a prominent theme in apostolic discourses [4], and the establishment of distinct "administrations" or offices within the church, such as apostles, prophets, and teachers, for which different gifts were bestowed [7]. The concept of a "new covenant" and a "new sanctification" also stems from this apostolic understanding, superseding older forms of worship and practice [5].
In contrast, human traditions are those practices or interpretations that have developed over time within Christian communities but do not necessarily possess the same divine authority as apostolic teaching. While some human traditions may be beneficial and align with biblical principles, others can diverge or even contradict the original apostolic message. For example, the Apostle Paul exhorted believers to "stand fast" in the traditions they had been taught, implying a faithfulness to the original instruction rather than an openness to all subsequent developments [6]. The emphasis was on adhering to the "calling" and the "sanctification of the spirit" as taught by the apostles, recognizing that these steps were interdependent and crucial for obtaining eternal glory [6].
The early church faced the challenge of integrating new converts from diverse backgrounds, including those who had worshipped idols and various animals [3]. In such contexts, the apostles had to carefully distinguish between the essential doctrines of faith and the cultural practices that new believers brought with them. The prophetic conception of the Messiah's work, as understood by the apostles, contemplated salvation for the Gentiles, indicating that Christ's mission was not solely for the Jewish people but to bring salvation to all who would glorify God for His mercy [8]. This expansion of the gospel to the Gentiles, as recorded in Acts, demonstrates the apostles' role in discerning and establishing practices that were consistent with the divine will, even when they broke from existing human customs [2, 8].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Epistles — The apostolic letters. The New Testament contains twenty-one in all. They are divided into two classes. (1.) Paul's Epistles, fourteen in number, including Hebrews. These are not arranged in the New Testament in the order of time as to their composition, but rather according to the rank of the cities or places to which they were sent. Who arranged them after this manner is unknown. Paul's letters were, as a rule, dictated to an amanuensis, a fact which accounts for some of their peculiarities. He authenticated them, however, by adding a few words in his ow”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: from those which follow. From chapter xvi . onward occur the so-called “we” passages (e.g. xvi. 10; xx, 6. xxi. 1; xxvii. 1 ) in which the writer, identifying himself with his narratives, indicates that he writes from personal knowledge and experience. The appointment of Barnabas and Saul at Antioch for missionary service, marked an epoch in the history of the early church and practically settled the questions relating to the admission of the Gentiles to the Christian community.—G.B.S. ( ch. xiii. 1 .) He still mentions Barnabas first: for Paul was n”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: secrets, and had seen so many wonders, how was it to be expected that men, but newly dragged away from altars, and idols, and sacrifices, and cats, and crocodiles (for such did the Gentiles worship), and from the rest of their evil ways, should all at once receive the more sublime matters of doctrine? And how in particular should Jews, hearing as they did every day of their lives, and having it ever sounded in their ears, “The Lord thy God is one Lord, and beside Him is none other” ( Deut. vi. 4 ): who also had seen Him hanging nailed on the Cross, n”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: miracles: and of the Apostolic miracles this Book is the school.” 8 The statement that the Acts is a “Demonstration of the Resurrection” has a certain profound truth, but is incorrect if intending to assert that such was the conscious purpose of the author. The resurrection of Jesus is a prominent theme in the Apostolic discourses but the book is no more designed primarily to prove the resurrection than are the Epistles to the Romans and Corinthians. The immediate purpose of the book is to record the labors and triumphs of the Apostolic Church as sup”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: of the Spirit of life hath made me free.”) ( Rom. viii. 2 .) There was a service, and there is a service. (“To whom pertaineth the service”— Rom. ix. 4 : and again: “Serving God in the Spirit.”) ( Philip. iii. 3 .) There was a covenant, and there is a covenant. (“I will make with you 370 370 in Orig. “the house of Israel and Judah.” a new covenant, not according to the covenant which I made with your 371 371 in Orig. “their.” fathers.”) ( Jer. xxxi. 31 .) There was a sanctification, and there is a sanctification: there was a baptism, and there is a ”
- 2 Thessalonians (Methodist/Wesleyan) “Adam Clarke on 2 Thessalonians 2:15: Therefore, brethren, stand fast - Their obtaining eternal glory depended on their faithfulness to the grace of God; for this calling did not necessarily and irresistibly lead to faith; nor their faith to the sanctification of the spirit; nor their sanctification of the spirit to the glory of our Lord Jesus. Had they not attended to the calling, they could not have believed; had they not believed, they could not have been sanctified; had they not been sanctified they could not have been glorified. All these things depended on each other; they were stages of ”
- 1 Corinthians (Baptist/Reformed) “John Gill on 1 Corinthians 12:5: And there are differences of administrations,.... Or ministries; offices in the church, ministered in by different persons, as apostles, prophets, pastors, or teachers and deacons; who were employed in planting and forming of churches, ordaining elders, preaching the word, administering ordinances, and taking care of the poor; for which different gifts were bestowed on them, they not all having the same office. But the same Lord; meaning either Jesus Christ, whom the believer, by the Holy Ghost, says is Lord; who, as the ascended King of saints, and Lord and ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: against” a person, same word as “alienation” just before. 1633 The quotations in the passage on which this homily is based are all taken from the LXX. with a few trifling verbal changes. They are designed to show that the prophetic conception of the Messiah’s work contemplated salvation for the Gentiles, so that Christ was not to be merely a “minister of the circumcision,” but that he is to bring through the Jews salvation to the Gentiles so that they shall “glorify God for his mercy” ( 9 ). The passages in the O.T. relate primarily either to the Psa”