Religious text

Religious texts, including scripture, are texts which various religions consider to be of central importance to their religious tradition. They differ from literature by being a compilation or discussion of beliefs, mythologies, ritual practices, commandments or laws, ethical conduct, spiritual aspirations, and for creating or fostering a religious community.[1][2][3] The relative authority of religious texts develops over time and is derived from the ratification, enforcement, and its use across generations. Some religious texts are accepted or categorized as canonical, some non-canonical, and others extracanonical, semi-canonical, deutero-canonical, pre-canonical or post-canonical.[4]

The Rigveda (padapatha) manuscript in Devanagari, a scripture of Hinduism, is dated 1500–1000 BCE. It is the oldest religious texts in any Indo-European language.

The Greek Old Testament: A page from Codex Vaticanus

"Scripture" (or "scriptures") is a subset of religious texts considered to be "especially authoritative",[5][6] revered and "holy writ",[7] "sacred, canonical", or of "supreme authority, special status" to a religious community.[8][9] The terms sacred text and religious text are not necessarily interchangeable in that some religious texts are believed to be sacred because of the belief in some theistic religions such as the Abrahamic religions that the text is divinely or supernaturally revealed or divinely inspired, or in non-theistic religions such as some Indian religions they are considered to be the central tenets of their eternal Dharma. Many religious texts, in contrast, are simply narratives or discussions pertaining to the general themes, interpretations, practices, or important figures of the specific religion. In others (Christianity), the canonical texts include a particular text (Bible) but is "an unsettled question", according to Eugene Nida. In yet others (Hinduism, Buddhism), there "has never been a definitive canon".[10][11] While the term scripture is derived from the Latin scriptura, meaning "writing", most sacred scriptures of the world's major religions were originally a part of their oral tradition, and were "passed down through memorization from generation to generation until they were finally committed to writing", according to the Encyclopaedia Britannica.[7][12][13]

Religious texts also serve a ceremonial and liturgical role, particularly in relation to sacred time, the liturgical year, the divine efficacy and subsequent holy service; in a more general sense, its performance.

Etymology and nomenclature

According to Peter Beal, the term scripture – derived from "scriptura" (Latin) – meant "writings [manuscripts] in general" prior to the medieval era, then became "reserved to denote the texts of the Old and New Testaments of the Bible".[14] Beyond Christianity, according to the Oxford World Encyclopedia, the term "scripture" has referred to a text accepted to contain the "sacred writings of a religion",[15] while The Concise Oxford Dictionary of World Religions states it refers to a text "having [religious] authority and often collected into an accepted canon".[16] In modern times, this equation of the written word with religious texts is particular to the English language, and is not retained in most other languages, which usually add an adjective like "sacred" to denote religious texts.

Some religious texts are categorized as canonical, some non-canonical, and others extracanonical, semi-canonical, deutero-canonical, pre-canonical or post-canonical.[4] The term "canon" is derived from the Greek word "κανών", "a cane used as a measuring instrument". It connotes the sense of "measure, standard, norm, rule". In the modern usage, a religious canon refers to a "catalogue of sacred scriptures" that is broadly accepted to "contain and agree with the rule or canon of a particular faith", states Juan Widow.[17] The related terms such as "non-canonical", "extracanonical", "deuterocanonical" and others presume and are derived from "canon". These derived terms differentiate a corpus of religious texts from the "canonical" literature. At its root, this differentiation reflects the sects and conflicts that developed and branched off over time, the competitive "acceptance" of a common minimum over time and the "rejection" of interpretations, beliefs, rules or practices by one group of another related socio-religious group.[18] The earliest reference to the term "canon" in the context of "a collection of sacred Scripture" is traceable to the 4th-century CE. The early references, such as the Synod of Laodicea, mention both the terms "canonical" and "non-canonical" in the context of religious texts.[19]

History of religious texts
See also: History of religions, Timeline of religion, and History of writing

One of the oldest known religious texts is the Kesh Temple Hymn of ancient Sumer,[20][21] a set of inscribed clay tablets which scholars typically date around 2600 BCE.[22] The Epic of Gilgamesh from Sumer, although only considered by some scholars as a religious text, has origins as early as 2150 BCE,[23] and stands as one of the earliest literary works that includes various mythological figures and themes of interaction with the divine.[24] The Rigveda, a scripture of Hinduism, is dated 1500 BCE. It is one of the oldest known complete religious texts that has survived into the modern age.[25]

There are many possible dates given to the first writings which can be connected to Talmudic and Biblical traditions, the earliest of which is found in scribal documentation of the 8th century BCE,[26] followed by administrative documentation from temples of the 5th and 6th centuries BCE,[27] with another common date being the 2nd century BCE.[27] Although a significant text in the history of religious text because of its widespread use among religious denominations and its continued use throughout history, the texts of the Abrahamic traditions are a good example of the lack of certainty surrounding dates and definitions of religious texts.

High rates of mass production and distribution of religious texts did not begin until the invention of the printing press in 1440,[28] before which all religious texts were hand written copies, of which there were relatively limited quantities in circulation.

See also
  • List of religious texts

References
  1. Charles Elster (2003). "Authority, Performance, and Interpretation in Religious Reading: Critical Issues of Intercultural Communication and Multiple Literacies". Journal of Literacy Research. 35 (1): 667–670., Quote: "religious texts serve two important regulatory functions: on the group level, they regulate liturgical ritual and systems of law; at the individual level, they (seek to) regulate ethical conduct and direct spiritual aspirations."
  2. Eugene Nida (1994). "The Sociolinguistics of Translating Canonical Religious Texts". TTR: Traduction, Terminologie, Rédaction. Érudit: Université de Montréal. 7 (1): 195–197., Quote: "The phrase "religious texts" may be understood in two quite different senses: (1) texts that discuss historical or present-day religious beliefs and practices of a believing community and (2) texts that are crucial in giving rise to a believing community."
  3. Ricoeur, Paul (1974). "Philosophy and Religious Language". The Journal of Religion. University of Chicago Press. 54 (1): 71–85. doi:10.1086/486374. S2CID 144691132.
  4. Lee Martin McDonald; James H. Charlesworth (5 April 2012). 'Noncanonical' Religious Texts in Early Judaism and Early Christianity. A&C Black. pp. 1–5, 18–19, 24–25, 32–34. ISBN 978-0-567-12419-7.
  5. Charles Elster (2003). "Authority, Performance, and Interpretation in Religious Reading: Critical Issues of Intercultural Communication and Multiple Literacies". Journal of Literacy Research. 35 (1): 669–670.
  6. John Goldingay (2004). Models for Scripture. Clements Publishing Group. pp. 183–190. ISBN 978-1-894667-41-8.
  7. The Editors of Encyclopaedia Britannica (2009). Scripture. Encyclopaedia Britannica.
  8. Wilfred Cantwell Smith (1994). What is Scripture?: A Comparative Approach. Fortress Press. pp. 12–14. ISBN 978-1-4514-2015-9.
  9. William A. Graham (1993). Beyond the Written Word: Oral Aspects of Scripture in the History of Religion. Cambridge University Press. pp. 44–46. ISBN 978-0-521-44820-8.
  10. Eugene Nida (1994). "The Sociolinguistics of Translating Canonical Religious Texts". 7 (1): 194–195. {{cite journal}}: Cite journal requires |journal= (help)
  11. Thomas B. Coburn (1984). ""Scripture" in India: Towards a Typology of the Word in Hindu Life". Journal of the American Academy of Religion. Oxford University Press. 52 (3): 435–459. doi:10.1093/jaarel/52.3.435. JSTOR 1464202.
  12. William A. Graham (1993). Beyond the Written Word: Oral Aspects of Scripture in the History of Religion. Cambridge University Press. pp. ix, 5–9. ISBN 978-0-521-44820-8.
  13. Carroll Stuhlmueller (1958). "The Influence of Oral Tradition Upon Exegesis and the Senses of Scripture". The Catholic Biblical Quarterly. 20 (3): 299–302. JSTOR 43710550.
  14. Peter Beal (2008). A Dictionary of English Manuscript Terminology: 1450 to 2000. Oxford University Press. p. 367. ISBN 978-0-19-926544-2.
  15. "Scriptures". The World Encyclopedia. Oxford University Press. 2004. ISBN 978-0-19-954609-1.
  16. John Bowker (2000). "Scripture". The Concise Oxford Dictionary of World Religions. Oxford University Press. ISBN 978-0-19-280094-7.
  17. Juan Carlos Ossandón Widow (2018). The Origins of the Canon of the Hebrew Bible. Brill Academic. pp. 22–27. ISBN 978-90-04-38161-2.
  18. Gerbern Oegema (2012). Lee Martin McDonald and James H. Charlesworth (ed.). 'Noncanonical' Religious Texts in Early Judaism and Early Christianity. A&C Black. pp. 18–23 with footnotes. ISBN 978-0-567-12419-7.
  19. Edmon L. Gallagher; John D. Meade (2017). The Biblical Canon Lists from Early Christianity: Texts and Analysis. Oxford University Press. pp. xii–xiii. ISBN 978-0-19-879249-9.
  20. Kramer, Samuel (1942). "The Oldest Literary Catalogue: A Sumerian List of Literary Compositions Compiled about 2000 B.C.". Bulletin of the American Schools of Oriental Research. 88 (88): 10–19. doi:10.2307/1355474. JSTOR 1355474. S2CID 163898367.
  21. Sanders, Seth (2002). "Old Light on Moses' Shining Face". Vetus Testamentum. 52 (3): 400–406. doi:10.1163/156853302760197520.
  22. Enheduanna; Meador, Betty De Shong (1 August 2009). Princess, priestess, poet: the Sumerian temple hymns of Enheduanna. University of Texas Press. ISBN 9780292719323.
  23. Stephanie Dalley (2000). Myths from Mesopotamia: Creation, The Flood, Gilgamesh, and Others. Oxford University Press. pp. 41–45. ISBN 978-0-19-953836-2.
  24. George, Andrew (31 December 2002). The Epic of Gilgamesh: The Babylonian Epic Poem and Other Texts in Akkadian and Sumerian. Penguin. ISBN 9780140449198.
  25. Sagarika Dutt (2006). India in a Globalized World. Manchester University Press. p. 36. ISBN 978-1-84779-607-3
  26. "The Yahwist". Contradictions in the Bible. 23 December 2012. Retrieved 6 December 2016.
  27. Jaffee, Martin S. (19 April 2001). Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE-400 CE. Oxford University Press. ISBN 9780198032236.
  28. "The History Guide". www.historyguide.org. Retrieved 6 December 2016.
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