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Texts which religious traditions consider to be central to their practice or beliefs
Religious texts are texts related to a religious tradition. They differ from literary texts 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. 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.
A scripture is a subset of religious texts considered to be "especially authoritative", revered and "holy writ", "sacred, canonical", or of "supreme authority, special status" to a religious community. 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 supernaturallyrevealed 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 some religions (Islam), the scripture of supreme authority is well established (Quran). 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". While the term Scripture is derived from the Latinscriptura, 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.
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". 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", while The Concise Oxford Dictionary of World Religions states it refers to a text "having [religious] authority and often collected into an accepted canon". 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. The term "canon" is derived from the Greek word "k?", "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. 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. 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.
History of religious texts
One of the oldest known religious texts is the Kesh Temple Hymn of Ancient Sumer, a set of inscribed clay tablets which scholars typically date around 2600 BCE. The Epic of Gilgamesh from Sumer, although only considered by some scholars as a religious text, has origins as early as 2150 BCE, and stands as one of the earliest literary works that includes various mythological figures and themes of interaction with the divine. The ''Rig Veda'' - a scripture of Hinduism - is dated to between 1500-1200 BCE. It is one of the oldest known complete religious texts that has survived into the modern age.
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, followed by administrative documentation from temples of the 5th and 6th centuries BCE, with another common date being the 2nd century BCE. 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, before which all religious texts were hand written copies, of which there were relatively limited quantities in circulation.
The true core texts of the Yazidi religion that exist today are the hymns, known as qawls. Spurious examples of so-called "Yazidi religious texts" include the Yazidi Black Book and the Yazidi Book of Revelation, which were forged in the early 20th century
For most of Protestantism, this includes the 66-book canon - the JewishTanakh of 24 books divided differently (into 39 books) and the universal 27-book New Testament. Some denominations (e.g. Anglicanism) also include the 15 books of the Apocrypha between the Old Testament and the New Testament, for a total of 81 books.
The Quran (also referred to as Kuran, Koran, Qur'?n, Coran or al-Qur'?n) - Four books considered to be revealed and mentioned by name in the Qur'an are the Quran (revealed to Muhammad), Tawrat (revealed to Musa), the Zabur (revealed to Dawud) and the Injil (revealed to Isa)
Other Hadith books (discourses of Prophet Muhammad and his household), like Bihar al-Anwar, Awalim al-Ulum; and Tafsirs, such as Tafsir al-Burhan.
Books on biography of Prophet Muhammad. There are thousands of biographies written, though unlike the Hadith collections, they are usually not accepted as canonical religious texts. Some of the more authentic and famous of them are:
^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."
^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."
^Ricoeur, Paul (1974). "Philosophy and Religious Language". The Journal of Religion. University of Chicago Press. 54 (1): 71-85. doi:10.1086/486374.
^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.
^Eugene Nida (1994). "The Sociolinguistics of Translating Canonical Religious Texts". 7 (1): 194-195. Cite journal requires |journal= (help)
^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. JSTOR1464202.
^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. JSTOR1355474.
^Eastern Orthodox also generally divide Baruch and Letter of Jeremiah into two books instead of one. The enumeration of the Books of Ezra is different in many Orthodox Bibles, as it is in all others: see Wikipedia's article on the naming conventions of the Books of Esdras.
^Angell, Stephen W (2015), "Renegade Oxonian: Samuel Fisher's Importance in Formulating a Quaker Understanding of Scripture", in Angell, Stephen W; Dandelion, Pink (eds.), Early Quakers and Their Theological Thought 1647-1723, Cambridge University Press, pp. 137-154, doi:10.1017/cbo9781107279575.010, ISBN9781107279575