On the Priority of Tradition: An Exercise in Analytic Theology
This essay discusses the nature and relative priority of the sources for analytic theology with an eye to the manner in which the analytic theologian ought to orient herself to them. Of Tradition, Scripture, and (analytic) philosophy, the Tradition of the Church has ultimate priority as analytic-the...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
De Gruyter
2017
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| In: |
Open theology
Year: 2017, Volume: 3, Issue: 1, Pages: 274-292 |
| Further subjects: | B
Sola Scriptura
B Analytic Theology B Scripture and Tradition B Origen B Dumitru Stăniloae |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a This essay discusses the nature and relative priority of the sources for analytic theology with an eye to the manner in which the analytic theologian ought to orient herself to them. Of Tradition, Scripture, and (analytic) philosophy, the Tradition of the Church has ultimate priority as analytic-theological source insofar as it infallibly mediates the genuine, divinely revealed content of Scripture and justifies the utilization of analytic philosophy for theological purposes. The argument proposes a fundamental gap between the biblical text, which can be held in the hands and read, and Scripture, which is the revealed content communicated by the former and grasped by the intellect of the reader. Because of this gap, it is possible to be quite familiar with the biblical text and yet remain ignorant of Scripture, of the revealed truth of God. The Tradition of the Church functions as the bridge by which this "grand canyon" becomes crossable by offering normative interpretations of the biblical text. Consequently, the analytic theologian ought to be a committed adherent of this Tradition above all, making it the measure of all other things. This same Tradition also provides the theoretical justification for the appeal to (analytic) philosophy in the performance of the analytic theologian’s task through its teaching about the fundamental openness of the world to God, i.e. the world’s capacity to serve as medium for the divine-human dialog. | ||
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