The Orthodox Study Bible: Allegory
More review of this fine academic text, but from my Reformed theological perspective.
Glossary: Reverend John W. Morris, PhD
Allegory
'A story filled with symbolism illustrating a spiritual reality beyond the actual historical event being described.' (793).The text explains that within the ancient Church, scholars of the School of Alexandria considered many events in the Bible as allegorical. (793). In contrast, the School of Antioch had a more historical approach to the interpretation of scripture. (793).
The text writes that some of Jesus Christ's parables and portions of Revelation contain pure allegory. (793). From his Revelation commentary, in regards to metaphorical texts, Mounce writes 'Interpreters understand these figures with varying degrees of literalness.' Mounce (369). I tend to view the eschatological language of Revelation as with varying degrees of literalness or figurative, as opposed to allegorical. Rather as I seek to review and understand the scripture in context there are degrees of literalness which at points may include figurative literal interpretations or at least, potential figurative literal interpretations. In other words, I do not hold to an allegorical school of interpretation.
I agree with the Orthodox Bible that too much reliance on allegory may lead to a downgrading or denial of the historicity of scripture. (793). I opine that the historicity of scriptural books is essential for religious and theological truth in our actual present realm and reality.
The text also warns that a denial of allegory may also lead to interpretational error with some scripture. (793). This work opines that a bible story can be quote 'historical and allegorical'. (793). I theologize that the scripture is historical, with much of it being plain literal and some of it figurative literal.
The parables from Jesus Christ, for example, are not generally considered actual events, even by conservative scholars (I had a conservative pastor that took them as actual, historical, stories). However, the stories were still told in an historical setting and presented actual New Testament concepts and theology. These take place in our present realm and reality and/or spiritual realms and reality, with figurative, metaphorical language (Hades and Luke 16 for example). In that sense, the Hebrew Bible and New Testament are not fictional. The text explains that the majority of Church Fathers used both historical and allegorical approaches. (793). That needs to be heeded. I would state that Church Fathers attempted to understand scripture in context.
PhD work that did not make the final version is referenced.
I reason hermeneutically a scholar does not need to choose between a regimented scientific methodology, and trusting in divine guidance. Robertson explains that Augustine did use an allegory method in his exposition of Scripture, but this was done in order to find the fullest possible interpretations of Scripture. Robertson (1958)(1997: xi).
Grenz, Guretzki, and Nordling define allegory as a method of Biblical interpretation where ‘hidden’ or ‘deeper’ understandings are sought. Grenz, Guretzki, and Nordling (1999: 8). This favours a ‘spiritual’ meaning over literal ones. Grenz, Guretzki, and Nordling (1999: 8).
Klein, Blomberg, and Hubbard explain that this was the popular hermeneutical method within the era of the Church Fathers. Klein, Blomberg, and Hubbard (1993: 32).
New Testament scholar, Klyne Snodgrass (1991) explains allegorical approaches would assign a spiritual meaning to specific texts, in particular ones difficult to interpret. Snodgrass (1991: 413). Christian theology was often imposed on texts of the Old Testament, and this approach was common in the Christian Church until the Reformation. Snodgrass (1991: 413).
Although Augustine, for example, understood satanic beings as actual entities, this does not mean he used a literal hermeneutic in his overall theological approach, as Robertson points out Augustine uses the allegory method. Robertson (1958)(1997: xi).
AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall.
AUGUSTINE (398-399)(1992) Confessions, Translated by Henry Chadwick, Oxford, Oxford University Press.
AUGUSTINE (400-416)(1987)(2004) On the Trinity, Translated by Reverend Arthur West Haddan, in Nicene and Post-Nicene Fathers, Series One, Volume 3, Denver, The Catholic Encyclopedia.
AUGUSTINE (421)(1998) Enchiridion, Translated by J.F. Shaw, Denver, The Catholic Encyclopedia.
AUGUSTINE (426)(1958) The City of God, Translated by Gerald G. Walsh, Garden City, New York, Image Books.
AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall.
AUGUSTINE (427b)(1997) On Christian Teaching, Translated by R.P.H. Green, Oxford, Oxford University Press.
GRENZ, STANLEY J., DAVID GURETZKI AND CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
MOUNCE, ROBERT H. (1990) The Book of Revelation, Grand Rapids, William B. Eerdmans Publishing Company.
ROBERTSON, F.W. (1887)(1956) ‘Sermons: First Series’, in Thiessen, Henry C. Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.
SNODGRASS, KLYNE (1991) ‘The Use of the Old Testament in the New’, in David Alan Black and David S. Dockery (eds.), New Testament Criticism and Interpretation, Grand Rapids, Zondervan Publishing House.
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