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Beyond the Written Word: Oral Aspects of Scripture in the History of Religion
The concept of "scripture" as written religious text is reexamined in this close analysis of the traditions of oral use of the sacred writings of religions around the world. Pointing out the central importance of the oral and aural experience of religious texts in the life of religious communities of both Eastern and Western cultures, William Graham asserts the need for a new perspective on how scripture has been appropriated and used by the vast majority of all people who have been religious, most of whom could neither read nor write.
324 pages, Paperback
First published January 29, 1988
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Displaying 1 - 2 of 2 reviews
November 8, 2011
While Graham's book is a helpful introduction to the subjects of scripture and orality, the book itself reads more like a synthesis of previous scholarship than an original argument. The main thrust of his claims rests on the problem of modern biases for written, printed books rather than other issues of literacy and orality fundamental to Western culture. In particular, he argues for more sustained study of the orality of scripture (broadly--not only the Western Judeo-Christian Bible, but all scriptures), since this was the dominant mode of scriptural use until around 1800. For a reader new to religious (especially comparative) studies and the uses of scripture in the first few thousand years of the Common Era, this book serves as an important introduction to major issues still in need of research. Beyond introduction, however, the book fails to deliver.
Graham does demonstrate his claims well, and makes his argument forcefully, but the book does little to add to such studies other than argue for the importance of such sustained examination. Instead, his study floats on the surface of the topics, with only a few chapters diving into the details of the orality of the Indian scriptures, the Quran, and the Bible in early monasticism and the Reformation. Much of the book, in fact, serves only to lay out general historical trends. Furthermore, the chapters that set up the more theoretical and methodological approaches essential to the book, unfortunately, are mainly redundant--repeating claims set forth by preceding scholars (especially Ong, on orality) and repeating his own call for scholarship to the point that it becomes tiring. In this respect, the book would have perhaps benefited from a condensed focus on the historiographical and methodological backgrounds as well as more sustained focus on detailed case studies.
Graham does demonstrate his claims well, and makes his argument forcefully, but the book does little to add to such studies other than argue for the importance of such sustained examination. Instead, his study floats on the surface of the topics, with only a few chapters diving into the details of the orality of the Indian scriptures, the Quran, and the Bible in early monasticism and the Reformation. Much of the book, in fact, serves only to lay out general historical trends. Furthermore, the chapters that set up the more theoretical and methodological approaches essential to the book, unfortunately, are mainly redundant--repeating claims set forth by preceding scholars (especially Ong, on orality) and repeating his own call for scholarship to the point that it becomes tiring. In this respect, the book would have perhaps benefited from a condensed focus on the historiographical and methodological backgrounds as well as more sustained focus on detailed case studies.
March 24, 2025
yea this was alright, definitely could've been shorter!! probs more a 2.5 kinda vibe
mostly just establishes historical trends in the orality of scripture, which was cool when specific instances were dived into. i found the chapter on pachomian monasteries to be cool af and really brought forth that first millennium dark academia vibes to my mind lol
the first big section tries to deconstruct the book-bias that has emerged through western modernity, and argues for a need to engage with orality not just in scripture but in text as a whole. this then leads to the uniqueness of scripture and its place (or non-place) in the writ/oral dichotomy.
i thought this section was a bit repetitive, and the way bro tries to basically say "pls dont think of scripture as just words on text!! there are other dimensions to it too!" felt really superfluous to me. i think this was probably the case because from having a muslim upbringing (and later explored in this book too), the interpenetration between the written and spoken word of scripture is a given - the quran is not the quran if it isn't read aloud. so approaching this book with some islamic common sense made like 1/3 or even 2/3 a bit redundant.
the implication that this is not the case particularly for modern protestants which i guess is where willy here is coming from was interesting to read - that the experience of scripture has lost a sensual component and thus loses its synaesthetic effect
mostly just establishes historical trends in the orality of scripture, which was cool when specific instances were dived into. i found the chapter on pachomian monasteries to be cool af and really brought forth that first millennium dark academia vibes to my mind lol
the first big section tries to deconstruct the book-bias that has emerged through western modernity, and argues for a need to engage with orality not just in scripture but in text as a whole. this then leads to the uniqueness of scripture and its place (or non-place) in the writ/oral dichotomy.
i thought this section was a bit repetitive, and the way bro tries to basically say "pls dont think of scripture as just words on text!! there are other dimensions to it too!" felt really superfluous to me. i think this was probably the case because from having a muslim upbringing (and later explored in this book too), the interpenetration between the written and spoken word of scripture is a given - the quran is not the quran if it isn't read aloud. so approaching this book with some islamic common sense made like 1/3 or even 2/3 a bit redundant.
the implication that this is not the case particularly for modern protestants which i guess is where willy here is coming from was interesting to read - that the experience of scripture has lost a sensual component and thus loses its synaesthetic effect
Displaying 1 - 2 of 2 reviews