To show that you understand the importance of reflecting on the three interrelated topics below you need to use the words in these topics so I have made a suggestion in the first paragraph to integrate this where you see I have included \u2018reciprocated\u2019 etc.<\/p>\n
A fundamental distinction in Catholic theology is that between Tradition and traditions of the Church, it is so fundamental that it is in the CCC (83). I do not know how or what either of the authors are saying in the chapters you are referring to but be sure that when you are writing you understand that if you are talking about handed down Apostolic teaching you use the capital T and for the traditions of the church you use the small t.<\/p>\n
To be clear as we generally understand it Tradition is the living transmission of of the message of the Gospel in the Church. When you talk about the Canon the direct translation is \u2018the measuring rod\u2019 so when we are talking about Canonicity we are asking ourselves what are the measuring rods or the standards for inclusion in the Canon. I think it would be worth mentioning the standards or criteria for Canonicity or at least in some way mentioning that this is what canonicity means so that the reader\/listener can see that you are aware of the thought progression of the authors. You need to get inside the mind of the authors and I am wondering if you know much about Sandra\u2026..do you know that she is a nun, that she is quite an outspoken female theologian if you understand that you understand then that when she writes her writing is also challenging the need for reformed thinking and recognizing the need for redefining Christian communities in the wake of Second Vatican Council. So I say this only to encourage you to understand and think for yourself why the author may be trying to get us to think for ourselves how the relationship between what we once knew and what is. Sandra is really investigating the theological claim that the Bible is the Word of God and what are the implications of this claim that it is the Church\u2019s book because think about rhis if you claim that then will you interpret it in accordance to that. Sandra is a feminist so she would also be wondering how interprestation from the basis of that claim will have influenced the way the Male roles and functions were institutionalized etc. What she is doing is trying to identify the features for theological and ecclesial communities to have so they can effectively criticize the ideology of Scriptural interpretations. Sandra would be aware that there is a lot of patriarchal ideology woven into the interpretation For this reason, you have in the opening paragraph painted a picture that there is a kind of relationship between being led by the bible and obeying but I wonder is that your interpretation or is it the author saying this is how it has been etc? Schenider knows the Bible has been used to distort the role of certain groups in society and so when you read and reflect on her you need to be aware where she is coming from.<\/p>\n
Topic: What does it mean for the biblical canon to be ‘scripture’ \/ ‘sacred text’ for the Christian Church?<\/p>\n
In answering this question, we will explore three interrelated topics:<\/p>\n
1) canon and canonicity <\/p>\n
2) scripture and tradition <\/p>\n
3) the reciprocal relationship between Scripture and community<\/p>\n
Read Schneiders chapter 3\/ Gaillardetz chapter 3. These address “scripture and tradition”.<\/p>\n
(750 words only)<\/p>\n
In \u201cThe New Testament as the Church\u2019s Book\u201d Sandra Schneiders grapples with the view that only the Church has the authority to interpret the Bible properly (I would suggest putting a full stop in here and then starting the next point in a new sentence.) What Schneiders posits is that\u2026..and in an authentic manner by writing that the Church takes this approach because the Church as the \u201cprimary addressee\u201d in the Bible has \u201cthe most adequate context for the emergence of the full and integral meaning of the Bible, the authoritative voice in conflicts of interpretation\u201d against secular interpretation of the Bible or the interpretation of the Bible by parties other than the Christian Church. Rather what Schneiders considers is the mutually inclusive relationship between Scripture and Tradition wherein this provides a framework for understanding Revelation. Herein she suggests that from this relationship, we can trace a kind of theological footprint or idea of the Church and Christian community being led by the guiding word of the Bible inclining also to obey Scripture and tradition because they form the Gospel revelation. In turn, biblical canon becomes scripture or sacred text because it is indispensable in interpreting the bible or providing guidance on how people should live faithfully as they obey the Bible(?) .(The Biblical canon refers to the select texts that any particular group use for their Biblical collection etc. In the way that you have worded this last sentence it doesn\u2019t show that you really understand what a Biblical canon means, also the way you have written this it basically sounds like things become sacred and holy just because it offers guidance or the rules for people to follow. Is that what you mean to say? I wonder if what you mean is that. What makes the canon sacred is the integral relationship between hearing and doing and in this way it becomes for a community not only indispensable but a relationship of reciprocity where one guides and the other embodies faithfully the word as a living word.<\/p>\n
Highly relevant to the canonical status of Scripture is the association between Scripture and Tradition. As per Vatican II, Tradition ( you need to use capital T if you are referring to the that type of tradition as oppose to the other) ought to be a singular term that refers to the intergenerational transmission of Christian faith across different ages. ( Ok so here we clearly see the idea that the author is trying to progress the slight challenge is that it doesn\u2019t stand out as a progressive thought or idea because in the first paragraph or so it is not clear enough from your contribution that the word Tradition and tradition has otherwise been expressing different aspects of the Church\u2019s relationships with the faithful. To really make this point you need to from the beginning be clear about the distinction and then why the author is really bringing something quite interesting for us to think about.) The use of the term tradition instead of traditions creates the view that the word of God is a single document made up of Traditions and Scripture that are divinely inspired. Before this, tradition and Scripture were considered to be separate and not part of one. However, the treatment of Scripture and Tradition as sources of God\u2019s Word that have been revealed by Christ to guide Christian faith meant that both Scripture and tradition were inter-related when it came to understanding the Word of God as living.<\/p>\n
Understanding the reciprocal relationship between scripture and community requires an appreciation of how Scripture and tradition led to the treatment of some text as sacred. Here, a historical take on Christian sacred text shows that revelation contributed to the formation of New Testament. Christian canonized books depending on how they described Christ (Do you mean Christians?). The acceptance and rejection of some books involved the community (is it your thought or one of the authors?) in the sense that church leaders like bishops excluded books that they considered heretic or books that did not paint a holistic image of Christianity. For example, Schneiders argues that the New Testament has a revelatory and canonical status because it articulates the Church\u2019s faith. What this means is that canonicity of Scripture is there because the selected text or Scripture bring different Christian communities or denominations together.<\/p>\n
Another exciting observation is that tradition and doctrines of the Church have grown or evolved across time but the Divine Revelation to the apostolic community has not changed. This evolution contributes and reflects to a deeper understanding of Christ. Notably, tradition evolve while remaining faithful to the apostolic revelation (unless the author uses this term apostolic revelation I would not use it because in contemporary writing it has some connotations of new types of questionable movements that are emerging at the moment). Put differently, any ideas the Church develops only add to the Church\u2019s tradition like belief in the Trinity. However, the Church has discontinued some traditions like past beliefs about immortality. This discontinuation does not mean that the Church has abandoned foundational beliefs. Instead, the changes are an affirmation that Tradition is important in establishing the canonicity of scripture (Are you saying that one of the measures of Canonicity is Apostolic tradition ?<\/p>\n
Building on how the Church has been rejecting some traditions or interpretations, it also follows that Christian communities can revise their Scriptural understanding (Use theological language do you mean hermeneutics ?). The revision does not negate the canonicity or authority of the Scripture. Instead, it only deepens ones contextual understanding of the Scripture. Gaillardetz notes for example that Tradition allows the Church to reverse or repudiate its past beliefs which led to errors. Gaillardetz uses the example of how Scripture talks about slavery but the Vatican condemns slavery because it is oppressive and a misunderstanding of God\u2019s providence. In ancient times, owning slaves was considered a form of divine blessings with the people richly blessed by God or perceived to be in close communion with God holding more slaves to assist in their work. Here, the Church\u2019s move to condemn slavery shows that Christian communities can band together to either promote traditions that later acquire canonical status or exclude ideas that they deem heretical or offensive to Church traditions. Altogether, tradition and divine revelation are critical in establishing and affirming the canonical status of Scripture.<\/p>\n
Bibliography<\/p>\n
Schneiders, Sandra. The New Testament as the Church\u2019s Book.<\/p>\n
Gaillardetz, Richard R. \u201cWhat is the relationship between Scripture and tradition?,\u201d By what Authority? (Collegeville: Liturgical Press 2003) 41-53.<\/p>\n","protected":false},"excerpt":{"rendered":"
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