Holy Scriptures

In the Christian language , the Holy Scriptures are the words written and called by the Saint S men of God inspired by the Holy Spirit. By Holy Scriptures , one also indicates the crowned Textes Jewish.

The Bible is the collection of Holy Scriptures commun run to the Christian Églises. The word Bible is also employed to indicate the Torah (equivalent of the Pentateuque of the First Will) in the tradition Juive.

Jesus and the authors of the New Testament regarded the books of the Old Testament (or First Will) as Écritures (MT 22:29; Jn 5:39; 2 Ti 3:15; 2 pi 1:20 - 21). Some Christian Churches accept other books that the Bible in their gun of Holy Scriptures.

References to the Writings in the Bible

Our heart did not burn it with-inside us, when he explained us the Writings (Luc 24:32). You probe the Writings, because you think of having in them the eternal life: it is they which return testimony of me (Jn 5:39).

References of the Bible to the value of the Writings

You will read this law in front of all Israel (Of 31:10 - 13)
That this book of the law does not move away from your mouth (Jos 1:8)
the law of the Eternal is perfect, it restores the heart (PS 19:8)
Your word is a lamp with my feet (PS 119:105)
the Writings testify to me (Jn 5:39).
Any Writing is inspired by God, and useful to teach, convince (2 Ti 3:15 - 16)

Reading of the Writings in the tradition Judeo-Christian

In the Judaism

The Judaism, which is a " religion of the livre" , the tradition of the reading of the Writings initiated.

The Judaism defined the rule of interpretation of the Torah according to four directions: Peshat, remez, drash, and sod.

In the primitive Christianity

In the first times of Christianity, the Word of God was transmitted orally. Then, to leave in the years 60 - 100, one wrote the Gospels.

The need for having texts of reference appeared with the proliferation of the writings Gnostique S with, particularly with the appearance of the first heresies (Marcion). Irenee of Lyon defines the bases of the gun which we currently know (First Will, four canonical Gospels, Acts of the Apostles, epistle S and Apocalypse of Jean).

The Christianisme took again the Jewish tradition of the interpretation of the Writings. Origène posed the bases of the reading of the Writings for the prayer (Lectio divina) and transposed the doctrines of the Four directions of the Writing for the interpretation of the texts in the Christianisme. Jean Cassien made the bridge between the East and the occident: it specified the theoretical bases of the reading of the Holy Scriptures in the Monachisme, taken again by Benoît de Nursie in famous the Règle of Saint Benoit. The reading of the Scriptures (Lectio divina) was based on these methods during all the Moyen-âge, particularly in the Monastère S.

Rebirth of XIIe century

The introduction of the work of Aristote in occident and the philosophical translations of Handwritten S and scientists (1120 - 1190) deeply renewed the reading of the Bible. It was the birth of the Scolastique (Pierre Abélard), then the reconciliation between the philosophy of Aristote and Christianity (Thomas d' Aquin). The doctrines of the Four directions of the Writing found its apogee at that time.

With the Rebirth

The appearance of the Imprimerie upset mentalities and reveals the need for a thorough reading of the Bible, written in the language of the people, and either only in Latin.

In Protestantism

The Writings are very important in Protestantism. For the Protestant , the reading of the crowned Writings is the only means of maintaining a relation with God (see article Sola will scriptura).

In Catholicism The catholic Réforme renewed the reading of the Writings, for example with the spiritual Exercises of Ignace de Loyola.

Contemporary period

The upheavals introduced by the scientific discoveries as from the 17th century, in particular on the movement of the planets (Copernic, Galileo), impacted very deeply the reading of the Scriptures, as the letter of Galileo with Christine of Lorraine shows it.

After the lawsuit of Galileo (1633), Descartes called into question the reading of the Scriptures such as it was practiced since centuries in the school Scolastique, as shows it this extract of the Discourse on Method (Sixth part) in 1637:

“It is possible to arrive to connoissances which are extremely useful for the life; and that instead of this speculative philosophy that one teaches in the schools, one can about it find a practice, by which, connoissant the force and the actions of fire, water, the air, the stars, the skies, and all the other bodies which surround us, as distinctly as we connoissons the various trades of our craftsmen, we could employ them in same way with all the uses to which they are clean, and thus return to us as Masters and owners of nature. ”

The Holy Scriptures, which were regarded as immutable, were abruptly questioned, particularly on the few passages Cosmologique S of the Old Testament. The first to revalue the Bible were Pascal and the Janséniste S of Port-Royal (Bible of Sacy), but the Church of does not react on this ground to.

It was necessary to return to the original texts, certain passages having been able to undergo transformations of directions at the time of the Traduction S successive (in Greek, then in Latin). The Protestants were the first to revisit the Old Testament. One finds on their premises a tradition Exégétique important. The Catholicisme encased to him the step as from the 19th century (encyclical of Leon XIII).

Thereafter, at the 20th century, the genocide of the Jewish Peuple (Shoah) also challenged the Christians on the text itself of the New Testament, with regard to the passages being able to be interprêtés like presenting a hostility with regard to the Jewish people (see the article Antijudaïsme, section Interprétations of New Testament).

External bonds

Jewish people and his Holy Scriptures in the Christian Bible on the site of the Vatican

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