Moves on to chapter II, “Handing on Divine Revelation”
In His gracious goodness, God has seen to it that what He had revealed for the salvation of all nations would abide perpetually in its full integrity and be handed on to all generations. Therefore Christ the Lord in whom the full revelation of the supreme God is brought to completion (see Cor. 1:20; 3:13; 4:6), commissioned the Apostles to preach to all (people) that Gospel which is the source of all saving truth and moral teaching, (cf. Matt. 28:19-20, and Mark 16:15; Council of Trent, session IV, Decree on Scriptural Canons: Denzinger 783 (1501).) and to impart to them heavenly gifts.
Christ completed the plan for salvation, and God ensures that what is necessary for salvation has been and will be maintained as a heavenly grace for human beings of all ages. The New Testament/Apostolic era is thus summed up as follows:
This Gospel had been promised in former times through the prophets, and Christ Himself had fulfilled it and promulgated it with His lips. This commission was faithfully fulfilled by the Apostles who, by their oral preaching, by example, and by observances handed on what they had received from the lips of Christ, from living with Him, and from what He did, or what they had learned through the prompting of the Holy Spirit. The commission was fulfilled, too, by those Apostles and apostolic (witnesses) who under the inspiration of the same Holy Spirit committed the message of salvation to writing.(cf. Council of Trent, loc. cit.; First Vatican Council, session III, Dogmatic Constitution on the Catholic Faith, Chap. 2, “On revelation:” Denzinger 1787 (3005).)
The role of the episcopacy in this is succinctly defined:
But in order to keep the Gospel forever whole and alive within the Church, the Apostles left bishops as their successors, “handing over” to them “the authority to teach in their own place.”(St. Irenaeus, “Against Heretics” III, 3, 1: PG 7, 848; Harvey, 2, p. 9.)
And this handed-down tradition, along with the entirety of the Bible, is described as a reality in which we see a reflection of God. Suggested here also is that we see something of ourselves in these traditions:
This sacred tradition, therefore, and Sacred Scripture of both the Old and New Testaments are like a mirror in which the pilgrim Church on earth looks at God, from whom she has received everything, until she is brought finally to see Him as He is, face to face (see 1 John 3:2).