“Of the beliefs and public doctrines entrusted to the care of the Church, there are some which are based on Scriptural teaching, others which we have received handed down in mystery by the tradition of the Apostles; and in relation to the true religion they both have the same force. […]
For were we to attempt to reject the unwritten practices of the Church, as being without great importance, we would unknowingly inflict mortal wounds on the Gospel, or rather, we would make of our public teaching a mere pretence and nothing more. For example, if I may cite in the first place what are the first and most common practices of Tradition, who is it has taught us in writing to sign with the sign of the Cross those who place their trust in Jesus Christ our Lord? What that is written has taught us to turn towards the East when we pray? […]
We also bless the water for baptism, and also the oil of chrism, and even the person baptized. On the authority of what writings? Is it not rather on the authority of secret mystic tradition? And the anointing with oil, what written words tell us to do this? And the threefold immersion, where does it come from? And the other practices at baptism, the renouncing of Satan, and his angels? Do these not come from that veiled and secret doctrine which our Fathers have safeguarded in unquestioning and simple silence? For they had learned to guard the sacredness of the mysteries in silence. For doctrine that was withheld even from the uninitiated (catechumens) was not to be made known to all and sundry in writing.
What did the great Moses mean by not making known to all the sacred things of the Sanctuary (Num. iv. 20)? He decreed that those not dedicated to the service of the altar should stay without the gates, the first court to be accessible only to the purified, and only the Levites were to be held worthy of being servants of the Divinity (xviii. 21, 22); sacrifices and burnt offerings and the remainder of the sacred ritual he allotted to the priests (Num. vii), one chosen from the rest he admitted to the innermost part, and this one not at all times, but only on one day in the year, and it was lawful to enter only at a certain hour of the day, when because of its wonder and strangeness he might look with awe at the Holy of Holies. For Moses in his wisdom knew that what becomes accessible to all is then exposed to irreverence, while what is unseen and withheld tends, because of our nature, to be held in reverence.
In the same way the Apostles and the Fathers, when they were establishing the order of things at the beginning, guarded the sanctity of the mysteries with silence and secrecy. For that is not a mystery at all which is divulged to the ears of everyone. This is the reason of the handing down of what was not written, so that the knowledge of our doctrines might not be neglected by the people because of too great familiarity. […]
For the Apostle says: I praise you, that in all things you are mindful of me; and keep my ordinances as I have delivered them to you (I Cor. xi. 2) And again: Hold the traditions which you have learned, whether by word, or by our epistle (II Thess. ii. 14)."
CALL TO ACTION: Consider the following words of St. Basil… “If in a court of law, in default of written proof, we could bring forward many witnesses would we not secure a verdict of dismissal? For my part I think we would. In the mouth of two or three witnesses every word shall stand (Deut. xix. 15).”
Source: Quote above from "The Sunday Sermons of the Great Fathers," Volume III; St. Basil the Great's sermon for Trinity Sunday -- “Sacred Tradition a Divine Guide”, pages 62-64; Henry Regnery Company (copyright 1959); Imprimatur: E. Morrough Bernard, Vic. Gen. Westmonasterii; Nihil Obstat: Joannes M.T. Barton, S.T.D., L.S.S. Censor Deputatus
Photo by Doni Rath