{"id":507,"date":"2018-01-02T11:55:41","date_gmt":"2018-01-02T19:55:41","guid":{"rendered":"https:\/\/readingthechurchfathers.wordpress.com\/?p=507"},"modified":"2024-12-05T00:15:55","modified_gmt":"2024-12-05T08:15:55","slug":"origen-threefold-meaning-of-the-scripture","status":"publish","type":"post","link":"https:\/\/nemoslibrary.com\/patristics\/origen-threefold-meaning-of-the-scripture\/","title":{"rendered":"Origen: Threefold Meaning of The Scripture"},"content":{"rendered":"

Threefold Scripture For Tripartite Man<\/h4>\n

The way, then, as it appears to us, in which we ought to deal with the Scrip\u00adtures, and extract from them their mean\u00ading, is the following, which has been ascer\u00adtained from the Scriptures themselves. By Solomon in the Proverbs we find some such rule as this enjoined respecting the divine doctrines of Scripture: \u201cAnd do thou portray them in a threefold manner, in counsel and knowledge, to answer words of truth to them who propose them to thee.\u201d The individual ought, then, to portray the ideas of holy Scripture in a threefold manner upon his own soul; in order that the simple man may be edified by the \u201cflesh,\u201d as it were, of the Scripture, for so we name the obvious sense; while he who has ascended a certain way (may be edified) by the \u201csoul,\u201d as it were. The perfect man, again, and he who resem\u00adbles those spoken of by the apostle, when he says, \u201cWe speak wisdom among them that are perfect, but not the wisdom of the world, nor of the rulers of this world, who come to nought; but we speak the wisdom of God in a mystery, the hidden wisdom, which God hath ordained before the ages, unto our glory,\u201d (may receive edification) from the spiritual law, which has a shadow of good things to come. For as man consists of body, and soul, and spirit, so in the same way does Scripture, which has been arranged to be given by God for the salvation of men.<\/p>\n

And therefore we deduce this also from a book which is despised by some\u2014The Shepherd\u2014in respect of the command given to Hermas to write two books, and after so doing to announce to the presbyters of the Church what he had learned from the Spirit. The words are as follows: \u201cYou will write two books, and give one to Clement, and one to Grapte. And Grapte shall admonish the widows and the orphans, and Clement will send to the cities abroad, while you will announce to the presbyters of the Church.\u201d Now Grapte, who admonishes the widows and the orphans, is the mere letter (of Scripture), which admonishes those who are yet children in soul, and not able to call God their Father, and who are on that account styled orphans,\u2014admon\u00adishing, moreover, those who no longer have an unlawful bridegroom, but who remain widows, because they have not yet become worthy of the (heavenly) Bridegroom; while Clement, who is already beyond the letter, is said to send what is written to the cities abroad, as if we were to call these the \u201csouls,\u201d who are above (the influence of) bodily (affections) and degraded ideas,\u2014the disciple of the Spirit himself being enjoined to make known, no longer by let\u00adters, but by living words, to the presbyters of the whole Church of God, who have become grey through wisdom. [1]<\/a><\/p>\n

Singularities In The Scripture<\/h4>\n

But as if, in all the instances of this covering (i.e., of this history), the logical connection and order of the law had been preserved, we would not certainly believe, when thus possessing the meaning of Scripture in a continuous series, that anything else was contained in it save what was indicated on the surface; so for that reason divine wisdom took care that certain stumbling-blocks, or interruptions, to the historical meaning should take place, by the intro\u00adduction into the midst (of the narrative) of certain impossibilities and incongruities; that in this way the very interruption of the narrative might, as by the interposition of a bolt, present an obstacle to the reader, whereby he might refuse to acknowledge the way which conducts to the ordinary meaning; and being thus excluded and debarred from it, we might be recalled to the beginning of another way, in order that, by entering upon a narrow path, and passing to a loftier and more sublime road, he might lay open the immense breadth of divine wisdom.
\n— On First Principles. Bk. IV [2]<\/a><\/p>\n

References<\/h4>\n