Hans Boersma
- Published in print:
- 2009
- Published Online:
- May 2009
- ISBN:
- 9780199229642
- eISBN:
- 9780191710773
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199229642.003.0005
- Subject:
- Religion, Theology, Church History
This chapter turns to the spiritual interpretation of Scripture in Henri de Lubac and Jean Daniélou. Their ressourcement of pre-modern exegesis relied on a sacramental understanding of Scripture, ...
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This chapter turns to the spiritual interpretation of Scripture in Henri de Lubac and Jean Daniélou. Their ressourcement of pre-modern exegesis relied on a sacramental understanding of Scripture, which maintained that salvation-historical events recorded in Scripture contained deeper, spiritual levels of meaning. Thus, just as nature and the supernatural did not constitute two separate orders of being, so spiritual interpretation was not just an unrelated addition to an already historically established meaning of the text. De Lubac and Daniélou did differ on some points. De Lubac's appreciation for allegorical exegesis meant that the purpose of spiritual interpretation was, ultimately, to move beyond history. Daniélou placed greater emphasis on the historical progression of typology, which made him wary of allegory. Their differences notwithstanding, both Jesuit scholars looked to Old Testament types as sacraments that pointed beyond themselves to their spiritual fulfilment in the New Testament and in Jesus Christ.Less
This chapter turns to the spiritual interpretation of Scripture in Henri de Lubac and Jean Daniélou. Their ressourcement of pre-modern exegesis relied on a sacramental understanding of Scripture, which maintained that salvation-historical events recorded in Scripture contained deeper, spiritual levels of meaning. Thus, just as nature and the supernatural did not constitute two separate orders of being, so spiritual interpretation was not just an unrelated addition to an already historically established meaning of the text. De Lubac and Daniélou did differ on some points. De Lubac's appreciation for allegorical exegesis meant that the purpose of spiritual interpretation was, ultimately, to move beyond history. Daniélou placed greater emphasis on the historical progression of typology, which made him wary of allegory. Their differences notwithstanding, both Jesuit scholars looked to Old Testament types as sacraments that pointed beyond themselves to their spiritual fulfilment in the New Testament and in Jesus Christ.
Timothy Bellamah, O.P.
- Published in print:
- 2011
- Published Online:
- January 2012
- ISBN:
- 9780199753604
- eISBN:
- 9780199918812
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199753604.003.0003
- Subject:
- Religion, History of Christianity
Chapter 3 considers William’s exegesis. Thirteenth-century biblical interpretation was marked by an increasing interest in the literal sense and a progressive tendency to identify it with the ...
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Chapter 3 considers William’s exegesis. Thirteenth-century biblical interpretation was marked by an increasing interest in the literal sense and a progressive tendency to identify it with the author’s intention. William designates this sense as the intention of the divine author, which he in turn identifies with that of the human author. Even by the norms of his period, he is particularly keen to grasp it. For doing so, he uses several procedures for textual, linguistic, and rhetorical analysis and also considers the individual verse’s context within its passage, its chapter, its book, and the Bible as a whole. Spiritual interpretation is also integral to his exegetical project. His allegorical and tropological expositions are particularly revealing of his purpose of preparing students for preaching. All of this is consistent with his view of biblical history as a continuing reality encompassing even the present.Less
Chapter 3 considers William’s exegesis. Thirteenth-century biblical interpretation was marked by an increasing interest in the literal sense and a progressive tendency to identify it with the author’s intention. William designates this sense as the intention of the divine author, which he in turn identifies with that of the human author. Even by the norms of his period, he is particularly keen to grasp it. For doing so, he uses several procedures for textual, linguistic, and rhetorical analysis and also considers the individual verse’s context within its passage, its chapter, its book, and the Bible as a whole. Spiritual interpretation is also integral to his exegetical project. His allegorical and tropological expositions are particularly revealing of his purpose of preparing students for preaching. All of this is consistent with his view of biblical history as a continuing reality encompassing even the present.
MICHAEL J. HOLLERICH
- Published in print:
- 1999
- Published Online:
- October 2011
- ISBN:
- 9780198263685
- eISBN:
- 9780191682636
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198263685.003.0003
- Subject:
- Religion, Early Christian Studies, Biblical Studies
This chapter examines Eusebius' intentions and his performance as a biblical interpreter in the Commentary on Isaiah. It shows that for Eusebius, the difference between ‘literal’ and ‘spiritual’ ...
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This chapter examines Eusebius' intentions and his performance as a biblical interpreter in the Commentary on Isaiah. It shows that for Eusebius, the difference between ‘literal’ and ‘spiritual’ interpretation was similar to the difference between fact and interpretation. The first section of this chapter analyzes Eusebius' prefatory statement of purpose and his interpretive vocabulary. The second section describes Eusebius at work as a practitioner of the various tasks ancient grammar prescribed for understanding the literal meaning of a text. The third section explains his distinction between literal and spiritual interpretation. The last section situates Eusebius in the broader exegetical development of the third to fifth centuries.Less
This chapter examines Eusebius' intentions and his performance as a biblical interpreter in the Commentary on Isaiah. It shows that for Eusebius, the difference between ‘literal’ and ‘spiritual’ interpretation was similar to the difference between fact and interpretation. The first section of this chapter analyzes Eusebius' prefatory statement of purpose and his interpretive vocabulary. The second section describes Eusebius at work as a practitioner of the various tasks ancient grammar prescribed for understanding the literal meaning of a text. The third section explains his distinction between literal and spiritual interpretation. The last section situates Eusebius in the broader exegetical development of the third to fifth centuries.
Hans Boersma
- Published in print:
- 2009
- Published Online:
- May 2009
- ISBN:
- 9780199229642
- eISBN:
- 9780191710773
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199229642.001.0001
- Subject:
- Religion, Theology, Church History
In the decades leading up to the Second Vatican Council, the movement of nouvelle théologie caused great controversy in the Catholic Church. The interpretation of the movement continues to be a ...
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In the decades leading up to the Second Vatican Council, the movement of nouvelle théologie caused great controversy in the Catholic Church. The interpretation of the movement continues to be a matter of scholarly debate. This book argues that a return to mystery was the movement's deepest motivation. Countering the modern intellectualism of the neo-Thomist establishment, Jesuits from Lyons–Fourvière and Dominicans from Le Saulchoir turned to the Great Tradition for inspiration. There they found an approach to theology that did not suffer from the later neo-scholastic separation between nature and the supernatural. The nouvelle theologians were convinced that a ressourcement of the Church Fathers and of medieval theology would point the way to a sacramental reintegration of nature and the supernatural. This book begins by setting the historical context for nouvelle théologie with discussions of significant theologians and philosophers like Möhler, Blondel, Maréchal, and Rousselot. The exposition then moves to some of the most characteristic elements of the ressourcement movement: its reintegration of nature and the supernatural (de Lubac, Bouillard, Balthasar, and Chenu), its reintroduction of the spiritual interpretation of Scripture (de Lubac and Daniélou), its approach to Tradition as organically developing in history (Daniélou, Charlier, de Lubac, Congar), and its communion ecclesiology that regarded the Church as sacrament of Christ (de Lubac and Congar). Boersma argues that in each of these areas, the nouvelle theologians advocated a return to mystery by means of a sacramental ontology.Less
In the decades leading up to the Second Vatican Council, the movement of nouvelle théologie caused great controversy in the Catholic Church. The interpretation of the movement continues to be a matter of scholarly debate. This book argues that a return to mystery was the movement's deepest motivation. Countering the modern intellectualism of the neo-Thomist establishment, Jesuits from Lyons–Fourvière and Dominicans from Le Saulchoir turned to the Great Tradition for inspiration. There they found an approach to theology that did not suffer from the later neo-scholastic separation between nature and the supernatural. The nouvelle theologians were convinced that a ressourcement of the Church Fathers and of medieval theology would point the way to a sacramental reintegration of nature and the supernatural. This book begins by setting the historical context for nouvelle théologie with discussions of significant theologians and philosophers like Möhler, Blondel, Maréchal, and Rousselot. The exposition then moves to some of the most characteristic elements of the ressourcement movement: its reintegration of nature and the supernatural (de Lubac, Bouillard, Balthasar, and Chenu), its reintroduction of the spiritual interpretation of Scripture (de Lubac and Daniélou), its approach to Tradition as organically developing in history (Daniélou, Charlier, de Lubac, Congar), and its communion ecclesiology that regarded the Church as sacrament of Christ (de Lubac and Congar). Boersma argues that in each of these areas, the nouvelle theologians advocated a return to mystery by means of a sacramental ontology.
Hans Boersma
- Published in print:
- 2009
- Published Online:
- May 2009
- ISBN:
- 9780199229642
- eISBN:
- 9780191710773
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199229642.003.0008
- Subject:
- Religion, Theology, Church History
This concluding chapter reiterates that nouvelle théologie is best interpreted not as a stepping stone between Modernism and post-Vatican II pluralism, but as an attempt to recover the mystery of God ...
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This concluding chapter reiterates that nouvelle théologie is best interpreted not as a stepping stone between Modernism and post-Vatican II pluralism, but as an attempt to recover the mystery of God by means of a sacramental ontology. It briefly outlines some of the significant implications that this understanding of the ressourcement movement holds for ecumenism. Spiritual interpretation, reintegration of Scripture and tradition, and communion ecclesiology are among the most urgently required means to advance the unity of the Church. The re-appropriation of a sacramental ontology may provide a mindset that will open up avenues for a common return to mystery.Less
This concluding chapter reiterates that nouvelle théologie is best interpreted not as a stepping stone between Modernism and post-Vatican II pluralism, but as an attempt to recover the mystery of God by means of a sacramental ontology. It briefly outlines some of the significant implications that this understanding of the ressourcement movement holds for ecumenism. Spiritual interpretation, reintegration of Scripture and tradition, and communion ecclesiology are among the most urgently required means to advance the unity of the Church. The re-appropriation of a sacramental ontology may provide a mindset that will open up avenues for a common return to mystery.
Ramchandra Chintaman Dhere
- Published in print:
- 2011
- Published Online:
- January 2012
- ISBN:
- 9780199777594
- eISBN:
- 9780199919048
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199777594.003.0016
- Subject:
- Religion, Hinduism
This final chapter presents a culminating stage in the evolution of the cult of Viṭṭhal: its interpretation in spiritual terms. The chapter discusses, in turn, spiritual interpretations that the ...
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This final chapter presents a culminating stage in the evolution of the cult of Viṭṭhal: its interpretation in spiritual terms. The chapter discusses, in turn, spiritual interpretations that the Marathi poet-saints have given of the river at Pandharpur, of Pandharpur itself, of the temple of Viṭṭhal there, and of the god himself. The chapter discusses analogies in bhakti literature between the human body and temples, and analogies between various moral categories, such as remorse or a good person, on the one hand, and holy water-places (tīrthas), on the other. The chapter also examines the extensive image Jñāneśvar uses in comparing the Bhagavadgītā to the “Kailās” cave-temple at Ellora.Less
This final chapter presents a culminating stage in the evolution of the cult of Viṭṭhal: its interpretation in spiritual terms. The chapter discusses, in turn, spiritual interpretations that the Marathi poet-saints have given of the river at Pandharpur, of Pandharpur itself, of the temple of Viṭṭhal there, and of the god himself. The chapter discusses analogies in bhakti literature between the human body and temples, and analogies between various moral categories, such as remorse or a good person, on the one hand, and holy water-places (tīrthas), on the other. The chapter also examines the extensive image Jñāneśvar uses in comparing the Bhagavadgītā to the “Kailās” cave-temple at Ellora.
Jennifer Otto
- Published in print:
- 2018
- Published Online:
- June 2018
- ISBN:
- 9780198820727
- eISBN:
- 9780191860331
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780198820727.003.0004
- Subject:
- Religion, Early Christian Studies
Origen mentions Philo by name only three times in his surviving works. More often, he refers to Philo obliquely as “one of our predecessors” or, more literally, “one of those who came before us.” An ...
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Origen mentions Philo by name only three times in his surviving works. More often, he refers to Philo obliquely as “one of our predecessors” or, more literally, “one of those who came before us.” An analysis of Origen’s references to Philo in light of his usage of the terms Jew, Hebrew, Israel, and Ebionite in Contra Celsum and the Commentary on Matthew reveals Origen’s approval of Philo’s allegorical interpretations of biblical narratives. Yet on one occasion, Origen criticizes Philo for failing to interpret the commandments of the Jewish law “according to the spirit” rather than “according to the letter.” Origen charges Philo with committing the same error that he charges against Jews in general, namely, the failure to interpret and observe the commandments of the Mosaic law spiritually rather than literally.Less
Origen mentions Philo by name only three times in his surviving works. More often, he refers to Philo obliquely as “one of our predecessors” or, more literally, “one of those who came before us.” An analysis of Origen’s references to Philo in light of his usage of the terms Jew, Hebrew, Israel, and Ebionite in Contra Celsum and the Commentary on Matthew reveals Origen’s approval of Philo’s allegorical interpretations of biblical narratives. Yet on one occasion, Origen criticizes Philo for failing to interpret the commandments of the Jewish law “according to the spirit” rather than “according to the letter.” Origen charges Philo with committing the same error that he charges against Jews in general, namely, the failure to interpret and observe the commandments of the Mosaic law spiritually rather than literally.