The evolutionary history of Buddhism--- of any religion or practice--- is a fascinating cycle of (often seemingly heretical) renewals of the tradition coming out of a desire for deepened practice at any given moment. So any new twist is always going to be in dialogue with the vocabulary of the older version; in a certain light, it is the new twists that the older version exists to generate. A striking aspect of this is that a lot of the deep renewal movements involve a radical return to scripture, someone or a few people determined to go beyond any settled conventional readings of the current moment to figure out what all those past masters were actually getting to, and getting at, through the blurry lens of an archaic sacred vocabulary. Many of the current forms of "western buddhism", and many of the more prominent practitioners and teachers of this revived and fresh-faced form(s) of Buddhist practice, can be traced back along a line of developments in vipassana to a few all-in, forest-practicing, radical-return-to-scripture maniacs in southeast asia in the late 1800s, all of whom in their way picked a particular scripture and went all the way down to the bottom, looking for the fire through the centuries of smoke. There's an interesting take on this, allowing for this guy's own agendas and rhetorical commitments, here: https://vividness.live/2011/07/07/theravada-reinvents-meditation/ (the vividness thread is David Chapman, who's listed in the DhO links)
That's a testimony to scriptural enlightenment, the fruit of the process of meditation on scripture. I would translate something relevant from Jesus here as: "The parable is this: the sower sows the word of scripture, the word of God." And we cultivate that in our hearts until it bears fruit.
Traditionally in Buddhist practice, even before Chan, the various elements of the path are mutually reinforcing. In the Eightfold Path, broadly grouped into understanding, morality and meditative practice, no particular element comes first. It's not "behave morally, learn lots and then practice well". It's not "practice well, gain insight, then behave morally".
The path is a constant interplay of all of the elements. The challenges we face in behaving morally shine a light on aspects of the teaching. Insights from meditative practice make moral behaviour come naturally. Understanding of the teaching helps keep meditative practice from veering off into delusion. The calmer life from moral behaviour are conducive to meditative practice. New levels of meaning in the sutras are discovered through moral behaviour and through meditative practice.
The path is a three-legged stool. The full impact of each leg is felt best when supported by the other two.