Saint Moses the Black
Saint Moses the Black
Popular Posts
-
He begins with what happened in Alaska in 1795. http://audio.ancientfaith.com/specials/svs/eduday_frchad.mp3 JNORM888
-
By Alexander F. C. Webster, & Darrell Cole As seen from the website : This gives the opposite view of the other book "The Pacifist ...
-
Orthodox.tv has alot of videos about various Saints on their website. You can buy them at their Store , or you can view them online by subs...
-
This is lesson 18 of the introduction to the Bible series by Dr. Jeannie Constantinou, from her podcast " Search the Scriptures "....
-
"Aquila, a Jewish proselyte who lived in the early second century, made a Greek translation of the Old Testament. Thereafter, the Jews ...
-
Part 1: Part 2: Part 3: JNORM888
Saint John the Theologian
Saint John the Theologian
Facebook Badge
Subscribe
Posts
Comments
Friday, July 25, 2008
The Regula Fidei
5:36 PM | 
Posted by
Jnorm |
"Tradition was in the early church, first of all, a hermeneutical principle and method. Scripture could be rightly and fully understood and assessed only in the light and in the context of the living apostolic tradition, which was an integral factor of Christian existence.
This was so, of course, not because tradition could add anything to what has been manifested in theScripture, but because it provided that living context, the comprehensive perspective, in which alone the true intention and the total design of the Holy Writ, of divine revelation itself, could be detected and grasped. The truth was, according to Irenaeus, a "well-grounded system," a corpus, a "harmonious melody." This harmony could be grasped only by the insight of faith. Indeed, tradition was not just a transmission of inherited doctrine in a Judiac manner, but continuous life in the truth.
It was not a fixed core or complex of binding propositions, but an insight into the meaning and impact of revelatory events, of the revelation of the God who acts. And this was determinative in the field of biblical exegesis. George Prestige has well put it: "The voice of the Bible could be plainly heard only if its text were interpreted broadly and rationally, in accordance with the apostolic creed and the evidence of the historical practice of Christendom. It was the heretics that relied on isolated texts, and the Catholics who paid more attention on the whole to scriptural principles."
Summarizing her careful analysis of the use of tradition in the early church, Ellen Flesseman-van Leer has written: "Scripture without interpretation is not Scripture at all; the moment it is used and becomes alive it is always interpreted Scripture," which is disclosed in the regula fidei. Thus this regula becomes, as it were, the controlling factor in the exegesis. "Real interpretation ofScripture is church preaching, is tradition."[1]
JNORM888
[1] pages 103-104 by George Florovsky, edited by Daniel B. Clendenin, in the book Eastern Orthodoc Theology: A contemporary reader
This was so, of course, not because tradition could add anything to what has been manifested in theScripture, but because it provided that living context, the comprehensive perspective, in which alone the true intention and the total design of the Holy Writ, of divine revelation itself, could be detected and grasped. The truth was, according to Irenaeus, a "well-grounded system," a corpus, a "harmonious melody." This harmony could be grasped only by the insight of faith. Indeed, tradition was not just a transmission of inherited doctrine in a Judiac manner, but continuous life in the truth.
It was not a fixed core or complex of binding propositions, but an insight into the meaning and impact of revelatory events, of the revelation of the God who acts. And this was determinative in the field of biblical exegesis. George Prestige has well put it: "The voice of the Bible could be plainly heard only if its text were interpreted broadly and rationally, in accordance with the apostolic creed and the evidence of the historical practice of Christendom. It was the heretics that relied on isolated texts, and the Catholics who paid more attention on the whole to scriptural principles."
Summarizing her careful analysis of the use of tradition in the early church, Ellen Flesseman-van Leer has written: "Scripture without interpretation is not Scripture at all; the moment it is used and becomes alive it is always interpreted Scripture," which is disclosed in the regula fidei. Thus this regula becomes, as it were, the controlling factor in the exegesis. "Real interpretation ofScripture is church preaching, is tradition."[1]
JNORM888
[1] pages 103-104 by George Florovsky, edited by Daniel B. Clendenin, in the book Eastern Orthodoc Theology: A contemporary reader
Labels:
Subscribe to:
Post Comments (Atom)
Blogs: Eastern Orthodox
-
-
-
-
The Four Horsemen of Palamism2 years ago
-
-
-
It’s Time to Say Goodbye2 years ago
-
-
-
Orthodox Life13 years ago
-
-
-
How We Prove Our Love To God5 weeks ago
-
-
-
The end of Pious Fabrications10 years ago
-
The Holy Fathers on Witchcraft11 months ago
-
Bending Toward Bethlehem10 months ago
Blogs: Oriental Orthodox
-
-
The Importance of The Passion Week8 years ago
Blogs: Roman Catholic
-
-
-
-
-
-
A Brief Update10 years ago
-
-
-
My Sister's New Blog13 years ago
-
Blogs: Anglo-Catholic/ACNA
-
25th SUNDAY AFTER TRINITY 20244 days ago
-
Hello world!10 months ago
-
-
-
Blogs: Lutheran Protestant
Blogs: Mostly Arminian Protestant
-
Book Review: Grace for All9 years ago
-
-
Design Interior Rumah Type 36/726 years ago
-
Christian Rappers and Collaborations13 years ago
-
-
-
-
-
-
-
When Truth is Partial: Horses Like Apples3 years ago
-
-
-
NOT Independence Sunday15 years ago
-
Picture of Calvinist Ship2 years ago
Blogs: Reformed Protestant
-
-
Do Not Disavow6 months ago
-
-
This Blog Has Moved!!!10 years ago
-
-
John Calvin And The Use Of Icons15 years ago
-
-
0 comments: