/skrip"cheuhr/, n.
1. Often, Scriptures. Also called Holy Scripture, Holy Scriptures. the sacred writings of the Old or New Testaments or both together.
2. (often l.c.) any writing or book, esp. when of a sacred or religious nature.
3. (sometimes l.c.) a particular passage from the Bible; text.
[1250-1300; ME < L scriptura writing. See SCRIPT, -URE]

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Sacred writings of religions, comprising a large portion of the literature of the world.

Scriptures vary in form, volume, age, and degree of sacredness. Nearly all scriptures were originally oral and were passed down as memorized texts through several generations before being put in writing. In some religions, notably Islam, Hinduism, and Buddhism, there is still strong emphasis on the value of reciting or chanting the scriptures aloud. The Hebrew Bible (Old Testament) is the scripture of Judaism; the Bible (Old and New Testaments together) is the scripture of Christianity; and the Qurān is the scripture of Islam. Scriptures of Hinduism include the Vedas and Upanishads. See also Adi Granth; Avesta; Book of Mormon; sutra; Tripitaka.

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▪ religious literature
also called  Sacred Scripture 

      the revered texts, or Holy Writ, of the world's religions. Scriptures comprise a large part of the literature of the world. They vary greatly in form, volume, age, and degree of sacredness; but their common attribute is that their words are regarded by the devout as sacred.

      Sacred words differ from ordinary words in that they are believed either to possess and convey spiritual and magical powers or to be the means through which a divine being or other sacred reality is revealed to men in phrases and sentences full of power and truth.

      Most sacred scriptures were originally oral and were passed down through memorization from generation to generation until they were finally committed to writing. A few are still preserved orally, such as the hymns of the American Indians (now being recorded by anthropologists). Many bear the unmistakable marks of their oral origin and can best be understood when recited aloud; in fact, it is still held by many Hindus and Buddhists that their scriptures lack, when read silently, the meaning and significance they have when recited aloud, for the human voice is believed to add to the recited texts dimensions of truth and power not readily grasped by the solitary reader.

      Not all scriptures, however, were originally oral, nor were they in all parts directly effectual in rituals that sought the granting of magical and spiritual powers. The greater part of recorded scripture has either a narrative or an expository character. The types of sacred and semisacred texts are, in fact, many and varied. Besides magical runes (ancient Germanic alphabet characters) and spells from primitive and ancient sources, they include hymns, prayers, chants, myths, stories about gods and heroes, epics, fables, sacred laws, directions for the conduct of rituals, the original teachings of major religious figures, expositions of these teachings, moral anecdotes, dialogues of seers and sages, and philosophical discussions. In fact, scriptures include every form of literature capable of expressing religious feeling or conviction.

      Types of sacred literature vary in authority and degree of sacredness. The centrally important and most holy of the sacred texts have in many instances been gathered into canons (standard works of the faith), which, after being determined either by general agreement or by official religious bodies, become fixed—i.e., limited to certain works that are alone viewed as fully authoritative and truly beyond all further change or alteration. The works not admitted to the canons (those of a semisacred or semicanonical character) may still be quite valuable as supplementary texts.

      A striking instance of making a distinction between canonical and semicanonical scriptures occurs in Hinduism. The Hindu sacred literature is voluminous and varied; it contains ancient elements and every type of religious literature that has been listed, except historical details on the lives of the seers and sages who produced it. Its earliest portions, namely, the four ancient Vedas (Veda) (hymns) seem to have been provided by Indo-Aryan families in northwest India in the 2nd millennium BC. These and the supplements to them composed after 1000 BC, the s (Brāhmaṇa) (commentaries and instruction in ritual), the s (Āraṇyakas) (forest books of ascetics), and the s (Upanishad) (philosophical treatises), are considered more sacred than any later writings. They are collectively referred to as Śruti (“heard”; i.e., communicated by revelation); whereas the later writings are labelled Smṛti (“remembered”; i.e., recollected and reinterpreted at some distance in time from the original revelations). The former are canonical and completed, not to be added to nor altered, but the latter are semicanonical and semisacred.

      Buddhist (Buddhism) sacred literature recollects Gautama Buddha's life and teaching in the 6th century BC and first appeared in the dialect called Pāli, allied to the Māgadhī that he spoke. As time passed, and his movement spread beyond India, Buddhism adopted as its medium Sanskrit, the Indian classical language that was widely used in the ancient Orient. A distinction arose between the Theravāda (or “Way of the Elders”), preserved in Pāli and regarded as canonical, and the vast number of works written in Sanskrit within the more widely dispersed Buddhism called by its adherents Mahāyāna (Mahayana) (the “Greater Vehicle”). The Mahāyāna works were later translated and further expanded in Tibetan, Chinese, and Japanese.

      Whether the basic texts of indigenous Chinese religion should be called sacred, in the sense of Holy Writ, is open to question. Neither classical Taoism (Daoism) nor Confucianism can be said to have been based on revelation; the texts of these faiths were originally viewed as human wisdom, books written by men for men. They acquired authority, actually a canonical status, however, that caused them to be regarded with profound reverence and thus, in effect, as sacred. This certainly was true of the revered Taoist book, the Tao-te Ching (“Classic of the Way of Power”), and of the Wu Ching (“Five Classics”) and the Ssu Shu (“Four Books”) of Confucianism.

      The most precisely fixed canons are those that have been defined by official religious bodies. The Jewish canon, known to Christians as the Old Testament, was fixed by a synod of rabbis held at Yavneh, Palestine, about AD 90. The semisacred books that were excluded were labelled by Christians the apocrypha (Greek: “hidden away”). Roman Catholicism later included them in its canon. Jesus, the founder of Christianity, left nothing in writing, but he so inspired his followers that they preserved his sayings and biographical details about him in oral form until they were written down in the four Gospels. To these were added the letters of St. Paul and others, and the Book of Revelation to John, the whole forming a sacred canon called the New Testament, which was ecclesiastically sanctioned by the end of the 4th century AD. There was also a New Testament Apocrypha, but it did not achieve canonical status because of numerous spurious details.

      Where no religious body has provided sanction or authorization, scriptures have had to stand on their own authority. Muslims (Islām) believe that the Qurʾān does this easily. The Qurʾān, their only sacred canon or standard of faith, authenticates itself, they believe, by its internal self-evidencing power, for it is composed of the very words of God communicated to Muḥammad and recited by him without addition or subtraction. This faith of Muslims in the Qurʾān is similar to that of Fundamentalist Christians who believe that the Bible, as God's word, is verbally inspired from beginning to end.

      There exists a large body of literature that possesses less of the aura of true scripture than the works just noted. They are interpretations about divine truth and divine commands, or stories that illustrate how persons, exalted or lowly, have acted (with or without awareness) in response to a divine stimulus. They are, in effect, supportive of true scripture.

      An outstanding instance is the Talmud (Talmud and Midrash), a compendium of law, lore, and commentary that to many Jews has very nearly the authority of the Mosaic Torah (the Law, or the Pentateuch). Indeed, in the postbiblical rabbinical writings it was generally considered a second Torah, complementing the Written Law of Moses. Another instance is provided by the Christian Church. Its major creeds (creed) have, at one time or another, been regarded as infallible statements, to depart from which would be heresy. This is particularly true of the Apostles' Creed and the three “ecumenical creeds” of Nicaea (325), Constantinople (381), and Chalcedon (451). Roman Catholics add to these the papal decrees summarizing in credal form the conclusions of the councils of the Roman Catholic Church concerning the sacraments, transubstantiation (the changing of the substance of the bread and wine in the mass into the body and blood of Christ), confession, the immaculate conception of the Virgin Mary, papal infallibility, and the assumption of the body and soul of the Virgin Mary to heaven. More or less binding for Protestants are their distinctive statements of faith: the Augsburg Confession of 1530 (Lutheran), the Heidelberg Catechism of 1563 (Reformed), the Westminster Confession of 1646 and Shorter Westminster Catechism of 1647 (Presbyterian), and others.

      During the last seven centuries in the West, some religious writings have attained a semisacred, if not a fully sacred, status: Imitatio Christi of Thomas à Kempis (1379/80–1471); John Bunyan's (1628–88) Pilgrim's Progress; Mary Baker Eddy's (1821–1910) Science and Health with a Key to the Scriptures; and the reputed discovery of Joseph Smith (1805–44), the Book of Mormon.

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Universalium. 2010.

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