Oct. 11: Allegorical interpretation Lectionary # 467. and a past Lectionary reading from October 4th Lectionary # 461
113: 1-2,3-45,5.6-7. Luke 11:29-32.
Allegorical interpretation is used within the gospels as well as in the
direct interpretations that Paul gives to certain parts of the Hebrew
Scriptures. As a method, it stems from Alexandria in Egypt and Philo, a
Jewish sage, is the one who perfected it. He is contemporaneous with Paul
and there could have been some knowledge about his works in Alexandria.
Our first reading is a good example of allegorical interpretation where
Paul uses the two sons of Abraham as symbols for the covenant God makes
with us. Paul separates the first covenant from that of the second and thus
is showing his departure from the observances of the Mosaic Law. We learn
from his allegory of the great blessing of freedom that is enjoyed when we
enter fully into a covenant with God. This is possible for both Judaism
and Christianity as well as Islam. Today we have learned that some of the
cultural bias of the past even in the Scriptures has to be better presented
and interpreted in a way that respects the other great religions who share
much of the covenant made with Abraham.
Salvation history goes on despite our own limitations in understanding how
this is possible in a world so troubled with wars, hunger, illness, and
lack of a homeland. Today in reading our sacred and inspired writings we
are more interested in the narrative and rhetorical modes of
interpretation, but we should learn from what is also the allegorical
interpretation done to some of the parables as well as several such
interpretations in Paul's letters. Origen and probably Philo realized that
some scripture is so prosaic and even boring that only through using the
allegorical method could they obtain a hidden spiritual meaning from the
texts.
Normally, most people ponder over the scriptures in the light of their own
needs and their own experiences. This is a good method for helping us to
appreciate the selections given in the gospels and epistles. When done
quietly and with wisdom we name this method lectio divina or a spiritual
type reading of the texts. We learn from Jesus that he is using the little
creative work entitled Jonah to make his point about the need for continual
ongoing conversion of our hearts. Thus both Genesis and the prophetic
voice of Jonah are being interpreted allegorically by those who were
divinely inspired and influenced by their own experinces of the scriptures.
Knowledge of the Scriptures is knowledge of Christ (St. Jerome tells us
this). And ignorance of them is ignorance of Christ.
Salvation history is a part of every person born into this world for they
were made in the image and likeness of God. We all need to realize our
dignity and to thank the Lord God for creating and redeeming us in ways
that we are not even aware of. Our sacraments and our sacred feasts help
us to appreciate who we are called to be. And a spiritual reading of the
Scriptures helps us all to be closer to God while seeing many of our own
experiences are found withing the sacred texts. Seek and you will find.
Amen.
Monday. Oct. 4th Lectionary # 461.
Scripture: Galatians 1:6-12. Psalm 111:1-2,7-8.9.10. Luke 10:25-37:
Many of the parables in the Gospels can be interpreted at the point "where
they break down." In everyone of the parables there is an element of
surprise as well as a point that is being made. They also have an eternal
quality about them in that we all can feel they are hitting us right where
we need it--either the heart, the emotions, the intellect and the will.
Today's parable gives us the story of a lawyer who asks Jesus what he must
do to have eternal life. We learn from the context of the discussion as
well as from the parable that this lawyer is a believing Pharisee who is
really interested in knowing how to obtain salvation and everlasting life.
He believes in a bodily resurrection, he believes the commandments need to
be practiced and lived out. Jesus wants him to go further and deeper in his
appreciation for God's working within him. The parable of the Good
Samaritan is Jesus way of allowing the lawyer to grow and to realize what
he needs to do in order to obtain the answer to his question.
In the parable both a priest passes by so that he may not incur ritual
impurity and thus be prevented from going into the temple to worship. Then
a Levi does the same for whatever reason he may have. Somehow a Samaritan
notices the poor wounded man and is moved to compassion. It is not simply
a feeling of compassion for he does something with what his heart is
telliing him to do. The person is ministered to, revived, put upon the
Samaritan's donkey and then taken to an inn for rest and recovery. The
Samaritan even pays the full bill for his stay there! There is the
surprise element and where the parable breaks down so that we can learn our
lesson in discipleship. This Samaritan did not have the same beliefs for
the most part as the lawyer but he certainly knew the meaning of compassion
for his neighbor and thus observed one part of the greatest of the
commandments--love of our neighbor as well as love of God.
We are good Samaritans whenever we do anything to help one another. Even a
drink of water to someone who is thirsty or a visit to a sick person is
part of the bigger picture given to us in this parable. We are to help even
those who do not think or believe as we do. We are all children of God and
we all can use this parable for a type of change of our hearts as well as
our mindset. This is the meaning of the word conversion or metanoia. But
maybe it is better to learn from the surprising gifts that God gives us
each day. We will find out there are many Good Samaritans in our life who
have done for us the unexpected. Amen.
posted by Fr. Bert SM at 9:15 AM
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