By Frances M. Young
During this learn of the impression of the overdue historic academic method on patristic biblical exegesis, simplistic mark downs to discrete equipment (moral, typological, allegorical) and faculties (Alexandrian, Antiochene) crumple to a extra nuanced appreciation. Professor Young's lucid examine indicates how early Christians used the interpretive instruments of Greco Roman tradition to construct an alternate Christian tradition at the foundation of the biblical textual content.
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These doctrines prove to be those concerning God, his only-begotten Son, and the cause of his descent to the level of human flesh. But the second skopos of the Spirit was to conceal the doctrine concerning these truths in a narrative dealing with the visible creation in such a way that proper examination of these records of human actions, even wars, would point to spiritual truths. The need to alert people to the deeper meaning of the texts led to the placing of stumbling-blocks in the form of impossibilities in the midst of law and narrative.
49ff. g. Gabriel Josipovici, The Book of God (New Haven and London: Yale University Press, 1988). 23 GCS, vol. IV, pp. 102–3; ET ANCL, addit. , pp. 346ff. 24 Comm. Jn. 19; GCS, vol. IV, p. 175; ET ANCL, addit. , pp. 399ff. htm [4/15/2007 10:53:05 AM] Document Page 22 of the Temple, and the inconsistencies between the Gospel of John and what we call the Synoptic Gospels. Origen suggests that the evangelists dealt with the details freely, shaping them to the underlying truth. He speaks of their 'mystical' (mystikos) intent.
The sense of what is said must be unfolded and sought as something hidden. From here he moves to a discussion of scriptural usage, with proof-texts, to show 24 The argument begins at the beginning of C. ; Bright, pp. ; NPNF, 2nd series, vol. 357ff. 25 C. 1; Bright, p. IV, p. 348. 26 C. ; NPNF, 2nd series, vol. 367ff. 27 C. ; NPNF, 2nd series, vol. IV, p. 372. '29 So he suggests that the 'proverb' in question is to be understood not as referring to the generation of the Word, but rather as relating to renewal, and so as referring not to the essence but to the manhood of the Word.