Books: 'Scriptural tradition'

1

Early Sikh scriptural tradition: Myth and reality. Amritsar: Singh Bros., 1999.

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2

Fuss, Michael. Buddhavacana and Dei verbum: A phenomenological and theological comparison of scriptural inspiration in the Saddharmapuṇḍarīka sūtra and in the Christian tradition. Leiden: E.J. Brill, 1991.

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Lubac, Henri de. Scripture in the tradition. New York: Crossroad Pub., 2000.

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Lubac, Henri de. Scripture in the tradition. New York: Crossroad Pub., 2000.

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Lubac, Henri de. Scripture in the tradition. New York: Crossroad Pub., 2000.

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6

Benedict. God's word: Scripture, tradition, office. San Francisco: Ignatius Press, 2008.

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7

Not by scripture alone: A Catholic critique of the Protestant doctrine of Sola Scriptura. Santa Barbara, CA: Queenship Pub. Co., 1997.

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8

Binding testimony: Holy scripture and tradition. New York: Peter Lang Edition, 2014.

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9

Scripture and tradition in the church: Yves Congar, O.P.'s theology of revelation and critique of the protestant principle of sola scriptura. Manchester, New Hampshire: Sophia Institute Press, 2014.

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10

Graves, Robert W. Strangers to fire: When tradition trumps scripture. Woodstock, Georgia: Foundation for Pentecostal Scholarship, 2014.

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11

Ranganathan, Bharat, and Derek Alan Woodard-Lehman, eds. Scripture, Tradition, and Reason in Christian Ethics. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-25193-2.

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12

Armenevangelium und Heidenevangelium: "Sola Scriptura" und die ökumenische Traditionsproblematik im Lichte von Väterkonflikt und Väterkonsens bei Lukas. Berlin: Evangelische Verlagsanstalt, 1987.

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13

The Transfiguration of Christ in Scripture and tradition. Lewiston, NY: Edwin Mellen Press, 1986.

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14

The life of the Buddha: Ancient scriptural and pictorial traditions. Lanhma, Md: University Press of America, 1992.

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15

Shea, Mark P. The light and the lens: Understanding Scripture and tradition. Ann Arbor, Mich: Catholic Faith Explorers of Ave Maria University, 2003.

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16

Shea, Mark P. The light and the lens: Understanding Scripture and tradition. Ann Arbor, Mich: Catholic Faith Explorers of Ave Maria University, 2003.

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17

Jean, Barnes Val, ed. God broke his promise-- ?: [traditional beliefs challenged by scriptural truths]. Baden, PA: Rainbow's End Co., 1998.

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18

The Orthodox understanding of salvation: Theosis in Scripture and tradition. Dalton, PA: Mount Thabor Publishing, 2013.

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19

Jesus in history, legend, scripture, and tradition: A world encyclopedia. Santa Barbara, California: ABC-CLIO, an imprint of ABC-CLIO, LLC, 2015.

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20

Gay unions: In the light of scripture, tradition, and reason. New York: Church Pub., 2004.

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21

The God who fights: The war tradition in holy scripture. Lewiston: Published for Rutherford House/Edinburgh by E. Mellen Press, 1993.

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22

The story of scripture: From oral tradition to the written word. New York: Basic Books, 1990.

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23

Commission, Lutheran-Orthodox Joint. Agreed statements, 1985-1989: Divine revelation, scripture and tradition, canon inspiration. Geneva: Lutheran World Federation, 1992.

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24

1927-, Sanders James A., ed. Luke and scripture: The function of sacred tradition in Luke-Acts. Minneapolis: Fortress Press, 1993.

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25

Israel's scripture traditions and the Synoptic Gospels: Story shaping story. Peabody, MA: Hendrickson Publishers, 1994.

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26

Jeffrey, David Lyle. Chaucer and Scriptural Tradition. University of Ottawa Press, 1997.

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27

Noll, Mark A. The Bible and Scriptural Interpretation. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199683710.003.0014.

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Evangelicalism was the chief factor moulding the theology of most Protestant Dissenting traditions of the nineteenth century, dictating an emphasis on conversions, the cross, the Bible as the supreme source of teaching, and activism which spread the gospel while also relieving the needy. The chapter concentrates on debates about conversion and the cross. It begins by emphasizing that the Enlightenment and above all its principle of rational inquiry was enduringly important to Dissenters. The Enlightenment led some in the Reformed tradition such as Joseph Priestley to question not only creeds but also doctrines central to Christianity, such as the Trinity, while others, such as the Sandemanians, Scotch Baptists, Alexander Campbell’s Restorationists, or the Universalists, privileged the rational exegesis of Scripture over more emotive understandings of faith. In the Calvinist mainstream, though, the Enlightenment created ‘moderate Calvinism’. Beginning with Jonathan Edwards, it emphasized the moral responsibility of the sinner for rejecting the redemption that God had made available and reconciled predestination with the enlightened principle of liberty. As developed by Edwards’s successors, the New England theology became the norm in America and was widely disseminated among British Congregationalists and Baptists. It entailed a judicial or governmental conception of the atonement, in which a just Father was forced to exact the Son’s death for human sinfulness. The argument that this just sacrifice was sufficient to save all broke with the doctrine of the limited atonement and so pushed some higher Calvinists among the Baptists into schism, while, among Presbyterians, Princeton Seminary retained loyal to the doctrine of penal substitution. New England theology was not just resisted but also developed, with ‘New Haven’ theologians such as Nathaniel William Taylor stressing the human component of conversion. If Calvinism became residual in such hands, then Methodists and General and Freewill Baptists had never accepted it. Nonetheless they too gave enlightened accounts of salvation. The chapter dwells on key features of the Enlightenment legacy: a pragmatic attitude to denominational distinctions; an enduring emphasis on the evidences of the Christian faith; sympathy with science, which survived the advent of Darwin; and an optimistic postmillennialism in which material prosperity became the hallmark of the unfolding millennium. Initially challenges to this loose consensus came from premillennial teachers such as Edward Irving or John Nelson Darby, but the most sustained and deep-seated were posed by Romanticism. Romantic theologians such as James Martineau, Horace Bushnell, and Henry Ward Beecher rejected necessarian understandings of the universe and identified faith with interiority. They emphasized the love rather than the justice of God, with some such as the Baptist Samuel Cox embracing universalism. Late nineteenth-century Dissenters followed Anglicans in prioritizing the incarnation over the atonement and experiential over evidential apologetics. One final innovation was the adoption of Albrecht Ritschl’s claim that Jesus had come to found the kingdom of God, which boosted environmental social activism. The shift from Enlightenment to romanticism, which provoked considerable controversy, illustrated how the gospel and culture had been in creative interaction.

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28

Newman, Judith H. Before the Bible. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190212216.001.0001.

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This book reveals the landscape of scripture in an era prior to the crystallization of the Tanakh, the Jewish Bible, and before the canonization of the Christian Bible. Most accounts of the formation of the Hebrew Bible trace the origins of scripture through source-critical excavation of the archaeological “tell” of the Bible or the text-critical analysis of the scribal hand on manuscripts, but the discoveries in the Dead Sea Scrolls have transformed our understanding of scripture formation. The book focuses not on the putative origins and closure of the Bible but on the reasons scriptures remained open, with pluriform growth in the Hellenistic-Roman period. Drawing on new methods from cognitive neuroscience and the social sciences as well as traditional philological and literary analysis, the book argues that the key to understanding the formation of scripture is the widespread practice of individual and communal prayer in early Judaism. The figure of the teacher as a learned and pious sage capable of interpreting and embodying the tradition is central to understanding this revelatory phenomenon. The volume considers the entwinement of prayer and scriptural formation in five books reflecting the diversity of early Judaism: Ben Sira, Daniel, Jeremiah/Baruch, 2 Corinthians, and the Qumran Hodayot (Thanksgiving Hymns). While not a complete taxonomy of scripture formation, the book illuminates performative dynamics that have been largely ignored as well as the generative role of interpretive tradition in understanding how the Bible came to be.

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29

Bronner, Yigal, and Lawrence McCrea. First Words, Last Words. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197583470.001.0001.

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First Words, Last Words charts an intense “pamphlet war” that took place in sixteenth-century South India. The book explores this controversy as a case study in the dynamics of innovation in early modern India, a time of great intellectual innovation. This debate took place within the traditional discourses of Vedic hermeneutics, or Mīmāṃsā, and its increasingly influential sibling discipline of Vedānta, and its proponents among the leading intellectuals and public figures of the period. At the heart of this dispute lies the role of sequence in the cognitive processing of textual information, especially of a scriptural nature. Vyāsatīrtha and his grand-pupil Vijayīndratīrtha, writers belonging to the camp of Dualist Vedānta, purported to uphold the radical view of their founding father, Madhva, who believed, against a long tradition of Mīmāṃsā interpreters, that the closing portion of a scriptural passage should govern the interpretation of its opening. By contrast, the Nondualist Appayya Dīkṣita ostensibly defended this tradition’s preference for the opening. But, as the book shows, the debaters gradually converged on a profoundly novel hermeneutic-cognitive theory in which sequence played little role, if any. In fact, they knowingly broke new ground and only postured as traditionalists. First Words, Last Words explores the nature of theoretical innovation in this debate and sets it against the background of comparative examples from other major scriptural interpretive traditions. The book briefly surveys the use of sequence in Jewish, Christian, and Islamic hermeneutics and also seeks out parallel cases of covert innovation in these traditions.

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30

Jerryson, Michael. Buddhist Traditions and Violence. Edited by Michael Jerryson, Mark Juergensmeyer, and Margo Kitts. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199759996.013.0002.

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This chapter discusses the history of Buddhist traditions and violence, concentrating on the scriptural justifications, symbols, and actual manifestations of violence. It covers Theravada (Path of the Elders), Mahayana (Great Vehicle), and Vajrayana (Diamond Vehicle). Theravada scriptures present on occasion a categorical imperative to avoid violence. Mahayana scriptures condemn violence and hold murder as an unwholesome act (akushala). Vajrayana doctrine is perfused with texts and commentaries that reject the use of violence. The chapter then outlines the elements of violence with regard to war, punishment, and social control. Among the various examples in the scriptures lies one from its founder Siddhattha Gotama, who abandoned his own familial allegiance for the sake of reconciliation.

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31

Heim, Maria. Voice of the Buddha. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190906658.001.0001.

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Voice of the Buddha is a study of the intellectual practices and theories of scripture developed by the fifth-century thinker Buddhaghosa, the principal commentator, editor, and translator of the Theravada Buddhist intellectual tradition. Buddhaghosa considered the Buddha to be omniscient and his words “oceanic”: every word, passage, book, and the corpus as a whole are taken to be “endless and immeasurable.” Commentarial practice then requires disciplined methods of expansion, drawing out the endless possibilities for meaning and application. This book considers Buddhaghosa’s explicit theories of texts, and follows his practices of exegesis to discover how he explored scripture’s infinity. Reading with Buddhaghosa yields fresh insight into all three collections of the early Pali texts—Vinaya, the Suttas, and the Abhidhamma. By exploring the philosophical and hermeneutic significance of the immeasurability of scripture as a general principle and in commentarial practice, this book offers new tools to understand the huge scriptural and commentarial literature of the Pali tradition. And by taking seriously a traditional commentator’s theory of texts, it beckons us to learn from commentaries themselves how we might read and interpret them and the texts on which they comment.

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32

Galadza, Daniel. The Lectionary of Jerusalem. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198812036.003.0006.

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This chapter examines the scriptural readings of the Liturgy of St James, focusing on the lectionary of Jerusalem. Gospel and epistle reading cycles of the liturgical calendar are presented and analysed. The chapter complements and updates the work of biblical scholars who identified a distinct Hagiopolite pericope order. Unlike Constantinople, Greek and Georgian manuscripts from Jerusalem preserve Old Testament readings at the Sunday Divine Liturgy. The subsequent disappearance of these readings during the liturgy in Jerusalem points to Byzantinization. Certain Hagiopolite reading cycles, such as Gospel readings in Easter Week, were assimilated into the Byzantine rite as the matins Gospels throughout the year. The text of the Jerusalem lectionary itself reveals significant variants, including interpolations not found in other biblical traditions. These divergences point to a particular familiarity with the scriptures, as well as to a distinct exegetical tradition.

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33

Barnhart, Michael. Buddhist Perspectives on Abortion and Reproduction. Edited by Daniel Cozort and James Mark Shields. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198746140.013.4.

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The chapter begins with a brief outline of specific ethical issues associated with abortion, assisted reproduction, and research use of embryonic stem cells. Buddhist attitudes are explored first by reference to scriptures and then by what is known about Buddhist attitudes in modern, mostly Asian societies, especially in regard to abortion, and the degree to which this fits with but also challenges the scriptural tradition. These attitudes are then considered on their philosophical merits, focusing particularly on the key claim of traditional Buddhist embryology that conception signals the presence of all the necessary elements of moral personhood, as understood by Buddhists, thus triggering the First Precept’s prohibition on the taking of a human life. Finally, the chapter considers what a less prohibitive Buddhist stance on abortion might look like, particularly in reference to various alternatives defended in contemporary philosophical discussions.

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34

Heim, Maria. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190906658.003.0001.

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This opening chapter introduces the fifth-century CE Buddhist scholar Buddhaghosa, and suggests how he can be read for his theory of text, his philological practice, and his distinctive philosophical contributions. Buddhaghosa was the chief commentator of the Pali tradition, and also composed his own substantial volume, the Visuddhimagga. Buddhaghosa’s theory of scripture and exegesis has different assumptions and aspirations than modern historicist philology, and the Introduction shows several examples of how these work. Canonical praises of the Buddha’s words (buddhavacana) were often taken by Buddhaghosa to indicate interpretative cues that commentators could use to draw out meaning. The Introduction also discusses the commentarial theory of the Buddha’s omniscience and its implications for interpreting scriptural infinity.

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35

1928-, Skillrud Harold C., Stafford J. Francis 1932-, and Martensen Daniel F, eds. Scripture and tradition. Minneapolis: Augsburg, 1995.

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36

O’Collins, SJ, Gerald. Tradition and Scripture. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198830306.003.0005.

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Tradition has been expressed as the history of the reception or the effects of the Scriptures. This chapter begins by exploring three examples of this history: the emergence of the creeds which did not replace the Scriptures but shaped the Church’s appropriation of them; the contrast between Adam and Christ as the New Adam or Last Adam (initiated by St Paul and then flourishing in Christian theology and literature); and the doctrine of justification, which centred largely on the interpretation of St Paul, became the heart of the Reformation debates, and has now found a substantial consensus between the churches. At Vatican II, the witness of the Scriptures corrected long-standing but unacceptable traditions involving the denial of religious freedom and sinful anti-Semitism. The example of Christ and his apostles and the teaching of Paul in Romans, respectively, helped to motivate these two reforms.

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37

Chrysostomos and Auxentios of Photiki. Scripture and Tradition. 2nd ed. Center for Traditionalist Orthodox Studies, 1999.

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38

Thompson, David M. Theology and the Bible. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702245.003.0016.

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When tracing the history of Dissenting religious thought it is important to remember the fluidity of denominational labels and the difficulties of tracing influence and reconstructing traditions. The sola scriptura principle remained important for many Dissenters but in an age in which print was expanding and consensus difficult to achieve, there was considerable room for debate about the meaning of Scripture. Biblical interpretation was, therefore, important for Dissenters but, equally, there were increasingly vigorous assertions of the right of private judgement. Alongside biblical exegesis, the importance of the sacraments was an area of lively debate, particularly for Baptists. At various times questions about orthodoxy and its limits became entangled in debates about the scriptural justifications for the incarnation or the Trinity. Likewise, concerns about Calvinism and whether it needed to be moderated or reinforced also loomed large.

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39

Holy Scriptures. Jewish Pubn Society, 1985.

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40

Gray, Patrick, and Gail R. O'Day, eds. Scripture and Traditions. BRILL, 2008. http://dx.doi.org/10.1163/ej.9789004167476.i-504.

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41

Beegle, Dewey M. Scripture, Tradition and Infallibility. 2nd ed. Pryor Pettengill, 1988.

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42

Gallagher, Eugene V. Millennialism, Scripture, and Tradition. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780195301052.003.0007.

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43

Lecourt, Sebastian. History’s Second-Hand Bookshop. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198812494.003.0004.

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This chapter argues that George Eliot too conflated religion with race as a resource for secular individualism, but also that she thought more deeply about what consequences this move held for a major liberal keyword: reading. Eliot’s The Spanish Gypsy (1868) and Daniel Deronda (1876) both stage a character’s recuperation of ethnic inheritance (Gypsy and Jewish, respectively) but only in Deronda does this recuperation successfully yield a many-sided individuality. This is because, as Eliot sees it, Judaism’s scriptural dimension allows one to fashion an idiosyncratic relationship to its racial history. Yet this valorization of scripture as the site at which one can personalize one’s relationship to tradition also runs up against Eliot’s long-standing wariness toward Protestant private interpretation—a fact that Deronda tries to get around by evaluating characters, not according to how well they interpret texts, but by how they relate to books as material metonyms of the past.

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44

O’Collins, SJ, Gerald. Revelation, Tradition, and Inspiration. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198824183.003.0005.

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This chapter spells out the complex interrelationship between the divine self-revelation, the tradition that transmits the prophetic and apostolic experience of that revelation, and the writing of the inspired Scriptures. Primarily, revelation involves the self-disclosure of the previously and mysteriously unknown God. Secondarily, it brings the communication of hitherto unknown truths about God. Revelation is a past, foundational reality (completed with the missions of the Son and Holy Spirit), a present experience, and a future hope. Responding with faith to divine revelation, the Old Testament (prophetic) and then New Testament (apostolic) witnesses initiated the living tradition from which came the inspired Scriptures. Tradition continues to transmit, interpret, and apply the Scriptures in the life of the Church.

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45

Benedict. God's Word: Scripture, Tradition, Office. Ignatius Press, 2008.

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46

O’Collins, SJ, Gerald. Tradition. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198830306.001.0001.

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This book opens by establishing the substantial convergence in reflection on Christian tradition proposed by a 1963 report of the Faith and Order Commission (of the World Council of Churches) and the teaching of Vatican II (1962–5). Despite this ecumenical consensus, in recent years few theologians have written about tradition, and none has looked to the social sciences for insights into the nature and functions of tradition. Drawing above all on sociologists, this work shows the difference that tradition makes in human and religious life. In the light of the divine self-revelation that climaxed with Jesus Christ, the central characteristics of tradition are set out: in particular, its relationship to and distinction from culture. The risen Christ himself is the central Tradition (upper case) at the heart of Christian life. All the baptized faithful, and not merely their ordained leaders, play a role in transmitting tradition. The ‘sense of the faithful’ amounts to a ‘sense of the tradition’. The essential, if invisible, agent of tradition remains always the Holy Spirit. Scripture and tradition function in mutual dependence, as shown by the emergence of the creeds, the image of Christ as the New Adam, and the doctrine of justification (on which a 1999 joint declaration shows substantial agreement now reached by Lutherans, Roman Catholics, and others). The full context of Christian life and history focuses the relationship between Scripture and tradition. The book deals with the challenge of discerning and reforming particular traditions. A closing appendix shows how modern studies of memory—above all, collective memory—can illuminate ways in which tradition works to maintain Christian identity and continuity.

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47

A, Salzman Todd, Kelly Thomas M. 1969-, and O'Keefe John J. 1961-, eds. Marriage in the Catholic tradition: Scripture, tradition, and experience. New York: Crossroad Pub. Co., 2004.

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48

Riggs, Diane E. Golden Robe or Rubbish Robe? Interpretations of the Transmitted Robe in Tokugawa Period Zen Buddhist Thought. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190469290.003.0007.

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This chapter investigates the long scriptural tradition and heated Edo period debates about the legendary Buddhist robe made of golden thread. It considers fourth-century CE Chinese Buddhist texts that describe Mahāprajāpatī donating a golden robe to the sangha, and medieval Chan texts that describe Buddha transmitting a golden robe to his disciple Mahākā śyapa to then transmit to the future Buddha Maitreya. It finally considers the Japanese textual tradition and argues that Tainin Myōryū’s (1705–1786) pioneering study of robes as they appear in the ancient vinaya texts needs to be weighed against Kazen Sosan’s (active c. 1760) apologist rationale for promoting institutional prominence through lavish textiles.

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49

Nichols, Stephen R. C. Jonathan Edwards’ Principles of Interpreting Scripture. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190249496.003.0003.

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Stephen R. C. Nichols explores the principles of interpretation at play in Jonathan Edwards’ exegesis. He argues that the underlying principle of his exegesis was harmony. This principle carried several implications for interpreting Scripture: that Scripture is the best interpreter of Scripture (that is, Scripture is harmonious with itself); that the Bible exhibits doctrinal harmony; and that Scripture achieves a harmony with the regenerate reader. Despite this view of harmony and Edwards’ continuity with the Reformed and Puritan traditions of interpretation, Nichols also holds that he was willing to experiment with that tradition, particularly in relation to typology, sometimes blurring the line between typology and allegory. Nichols concludes that Edwards both functioned within the boundaries of his tradition and explored creative innovations.

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50

(Editor), Richard Bauckham, and Benjamin Drewery (Editor), eds. Scripture, Tradition And Reason (Academic Paperback). T. & T. Clark Publishers, 2004.

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Books on the topic 'Scriptural tradition'

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