Those who see more seem superstitious or new-age. Far from being permission to make up anything one wants, the meaning of allegory contains a strict Christological focus with the telos of the biblical narrative in mind. And the Christian teaching that all things were created through Christ reveals Christ as Beauty and Goodness incarnate.
None of the names by which God has been made known to us is a self-contained, non-referential name. But it is this world-as-object that dominates our modern understanding.
These authors assert that all truth is personal and the biblical text must be interacted with - not as an object to dissect - but to have a conversation with. Louth writes clearly and forcefully.
But as it is, this is not so. No event described in Scripture is interesting in and of itself. We can see already that for them it was not a superfluous, stylistic habit, something we can fairly easily lop off from the trunk of Patristic theology.
But our temptation is to think that beauty and goodness are properties only of the mind. For though my modern mind often refuses to discern anything more than what it literally perceives, I must at least grant that what I see exists and that what exists came from nothing.
An answer to this question comes within the Christian teaching of the Triune God. Undoubtedly this interaction with the biblical text will include a conversation with those whom it has been handed down to; i. To see the beauty of creation and its goodness is more than recognizing its existence: The Scriptures are good and beautiful, something that must be discerned so Christ gave his apostles to understand the Scriptures after the resurrection.
I am a modern believer. Technology the manipulation of phenomena is indeed a generous Lord, but not if the cost is the emptying of the world of goodness and beauty. I am here asserting that the character of the text is much like the character of the world itself.
Having emptied the world of God, Goodness and Beauty, it admires only its mind. Meaning is relationship, connection, participation and commonality.
It is His goodness and beauty that are reflected and revealed in the cosmos. The Christian perception of the world is of the good and the beautiful.
But as the subject turns upon itself and the mind beholds the mind, everything disappears in a sea of post-modern doubt. These things hold interest only because of their meaning relationship, connection, participation and commonality.
Thus at its most primary level, the Christian revelation proclaims a related and referential character of all that exists. I am not a product of a classically Orthodox world. But I share what I have. I can know what I read in the text, but assertions about the character of the text is secondary.
Creation is no mere collection of things but are that-which-is-brought-into-existence-out-of-nothing by the Father, through the Son. There is a fear within many that any adumbration of the importance of the literal is an assault on the integrity of Scripture itself.
Rather it is bound up with their whole understanding of tradition as the tacit dimension of the Christian life:Andrew Louth, writing in his book, Discerning the Mystery, says: If we look back to the Fathers, and the tradition, for inspiration as to the nature of theology, there is one thing we meet which must be paused over and discussed in some detail: and that is their use of allegory in interpreting the Scriptures.
We can see already that for them it was not a superfluous, stylistic habit, something. Discerning the Mystery This work, as the subtitle indicates, is an essay, that is to say, it is not a definitive statement, but rather a suggestion intended to provoke not so much assent as discussion.
Discerning the Mystery: An Essay on the Nature of Theology PUBLISHED over twenty-five years ago, this book is still the finest critique of the Enlightenment’s ways of knowing, coupled with a winsome description of a distinctly Christian alternative.
In her monumental survey of monotheism, A History of God, Karen Armstrong says of Discerning the Mystery, "Highly recommended. A slim volume that goes to the heart of the matter." The matter under discussion in this well-reasoned and clearly-written book is the way we search for truth/5(3).
Published twenty-five years ago, this book is still the finest critique of the Enlightenment’s ways of knowing, coupled with a winsome description of a distinctly Christian alternative. Responding to what he sees as a “division and fragmentation” both in theology and the larger culture due to “the one-sided way we have come to seek and recognize truth manifest in the way in which all.
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