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Many Ways of Knowing

Tuesday, January 8th, 2019

Jesus and the Bible

Many Ways of Knowing
Tuesday, January 8, 2019

Unknown to many post-Reformation Christians, early centuries of Christianity—through authoritative teachers like Origen, Cyril of Alexandria, Augustine, and Gregory the Great—encouraged as many as seven “senses” of Scripture. The literal, historical, allegorical, moral, symbolic, eschatological (the trajectory of history and growth), and “primordial” or archetypal (commonly agreed-upon symbolism) levels of a text were often given serious weight among scholars. These levels were gradually picked up by the ordinary Christian through Sunday preaching (as is still true today) and presumed to be normative by those who heard them.

These different senses of Scripture were sometimes compared to our human senses of hearing, seeing, tasting, smelling, and touching, which are five distinct ways of knowing the same thing, but in very different “languages.” After both the Reformation and the Enlightenment, Western Europeans reduced our ways of knowing to one for all practical purposes—the supposedly rational/literal/historical. We have largely compacted and limited the Bible to this single sense for several centuries now, in both its Catholic and Protestant forms. Our bandwidth of spiritual access to the Bible was consequently severely narrowed, it seems to me—and as many would say—to the least spiritually helpful level. That something supposedly literally happened in one exact way, in one moment of time, does not, of itself, transfer the experience to now, me, or us. I believe that such transference is the transformative function of any spiritual text.

The narrow, rational/literal/historical approach largely creates an antiquarian society that prefers to look backward instead of forward. In my experience, it creates transactional religion much more than transformational spirituality. It idealizes individual conformity and group belonging over love, service, or actual change of heart.

Literalism was discredited from the beginning of the New Testament through the inclusion of four Gospel accounts of the same Jesus event, which differ in many ways. Which is the “inerrant” one?

The earlier centuries of Christianity were much closer to the trans-rational world of Jesus and his storytelling style of teaching (which does not lend itself to dogmatic or systematic theology). The Gospel says, “He would never speak to them except in parables” (Matthew 13:34). The indirect, metaphorical, symbolic language of a story or parable seems to be Jesus’ preferred way of teaching spiritual realities.

Almost all of Jesus’ parables begin with the same phrase: “The Reign of God is like. . . .” Jesus fully knows he is speaking in metaphor, simile, story, and symbol. But in recent centuries, many Christians have not granted him that freedom, and thus we miss or avoid many of his major messages. We are much the poorer for it.

Reference:
Adapted from Richard Rohr, What Do We Do with the Bible? (CAC Publishing: 2018), 9-12, 14-15.

Image credit: Raising of Lazarus (detail), Duccio di Buoninsegnia, 1308–1311, Kimbell Art Museum.
Inspiration for this week’s banner image: Jesus often uses what appear to be non-Jewish or non-canonical sources, or at least sources scholars cannot verify. For example, “It is not the healthy who need the doctor, but the sick do,” or the parable of the rich man and Lazarus. His bandwidth of authority and attention is much wider than “sola Scriptura.” —Richard Rohr
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