By William J. Abraham
The booklet presents an unique and critical narrative at the importance of canon within the Christian culture. typical money owed of canon decrease canon to scripture and deal with scripture as a criterion of fact. Scripture is then similar in confident or adverse how you can culture, cause, and event. Such tasks contain a misreading of the that means and content material of canon--they find the canonical historical past of the church inside of epistemology--and Abraham charts the deadly outcomes of this movement, from the Fathers to trendy feminist theology. within the procedure he indicates that the significant epistemological matters of the Enlightenment have Christian origins and echoes. He additionally indicates that the the most important advancements of theology from the Reformation onwards contain awesome efforts to mend the principles of religion. This trajectory is now exhausted theologically and spiritually. therefore, the door is opened for a restoration of the total canonical history of the early church and for clean paintings at the epistemology of theology.
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Extra resources for Canon and Criterion in Christian Theology: From the Fathers to Feminism
So I can describe even the place where the blessed Polycarp sat and held discourse, how he came in and went out, his manner of life and personal appearance, the discourse which he delivered to the people, and how he reported his intercourse with John and with the others who had seen the Lord, how he recalled their words, and what he had heard from them about the Lord, His mighty works and His teaching, how, he, Polycarp, had received those things from eyewitnesses of the word of life and reported them all in conformity with the Scriptures.
We will not make the kind of progress we can and must make on the epistemology of theology until the painful but liberating lessons unearthed here are heeded. Indeed, internalizing the theological and philosophical narrative which follows is in itself a way of furthering our insight into the epistemology of theology. The narrative is not just a prelude to better things to come; it constitutes a substantial philosophical and theological contribution in its own right. Equally, it will not be possible to explore adequately the epistemic suggestions I have in mind until we look carefully at the concept of God expressed in the canonical heritage of the Church and until we heed various suggestions which lie buried at an informal level within it.
If, then, anyone came, who had been a follower of the elders, I questioned him in regard to the words of the elders, —what Andrew or Peter said, or what was said by Philip, or by Thomas, or by James, or by John, or by Matthew, or by any other of the disciples of 32 Consider the comment of W. D. Davies: ‘there was a reserve about the written word among Jews and Greeks alike. This had long come to a clear expression in Plato, who had urged that the invention of writing was a deceptive blessing. For Plato's Socrates, so far from helping the memory, writing militates against it: it is no adequate substitute for living dialogue between teacher and taught.