Tilley, Terrence W.  _Inventing Catholic Tradition._  (Maryknoll, New York:Orbis Books,
2000).  200 pp.
     Reviewed by Dr. Brad Eden, beden@ccmail.nevada.edu, University of Nevada, Las Vegas.

     This book is a continuation, and indeed elaboration, of Tilley's continuing productivity and
prolific writing concerning modern Catholic thought and tradition.  In this work, he argues
against two dominant views of tradition: that they are either fixed, immutable "things;" or that
they are in some way fictions created out of whole cloth.  He begins by exploring the perennial
question:  are traditions made or given?  After extensive discussion on his own views and those
of others, he argues that traditions are neither made nor found, yet both constructed and given. 
Tilley next discusses the concept of tradition, where knowing a tradition is much more
fundamentally knowing how to live in and live out a tradition.  He then moves into exploring the
ways in which practices carry a tradition and shape beliefs.  He examines the Eucharistic practice
and belief, for example, showing how the term _transubstantiation_ has evolved and changed
over the centuries from beliefs and concepts such as coexistence, substitution, and transmutation. 
Moving away from theory, Tillett then explores how the rules of a practice help to define the
grammar of a tradition.  He believes that tradition is _in_ the practice, not _above_ or _beyond_
them; indeed, traditions _are_ the practices.  He discusses how rules are made, how practices
incorporate rules, and how constancy and change in traditions is determined by rule and practice
revisions and changes.
     After presenting his arguments and examples, Tilley then moves towards constructing a
grammar of the Catholic Intellectual Tradition (CIT).  He discusses the five rules of grammar of
the CIT, which are universal truths that are believed and supported by both pedestrian and
intellectual followers of the Catholic religion, outside of any papal decrees, external influences,
and internal traditions or changing values.  These five principles are:  1)  that the CIT is
characterized by a predominance of an analogical imagination over a digital or dialectical
imagination; 2)  that there is hope for everyone and everything; 3)  that the church is for
everybody; 4)  an acceptance of the worldliness of the Church in particular and of religion in
general; and 5)  that gracious God is the source and creator of all good things.
     Finally, Tilley tackles one major unredeemed promise that still hangs over his argument:  how
can the practical theory of tradition be connected with the traditional concerns found in a
theology of traditions?  He examines three concerns that are fundamental for a practical theology
of traditions:  truth, revelation, and authority.  He ends this book by examining each of these
concerns in detail, and relating how these three concerns are integrated into the Catholic tradition
and theology.
     This book is intense and consuming reading.  Having a B.A. in religion, and some experience
with the Catholic theological and liturgical tradition, I was still left pondering at times the
language and direction of the arguments with which Tilley was trying to direct the reader. 
Although I understand the importance of scholarly quotation and support in academic and
theological discussion, I was somewhat mollified by the extent to which Tilley quoted and
directed readers to his own previously published arguments and materials. Nevertheless, Tilley's
understanding and philosophy of tradition in the religious context in general and to the Catholic
religion in particular is one of many current discussions and opinions of interest in the long line
of philosophers and philosophies regarding the concept of tradition and traditions in the human
experience.


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