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The Letter and Spirit of Biblical Interpretation: From the Early Church to Modern Practice
For the better part of fifteen centuries, Christians read Scripture on two complementary levels, the literal and the spiritual. In the modern period, the spiritual sense gradually became marginalized in favor of the literal sense. The Bible came to be read and interpreted like any other book. This brief, accessible introduction to the history of biblical interpretation examines key turning points and figures and argues for a retrieval of the premodern spiritual habits of reading Scripture.
288 pages, Paperback
Published July 17, 2018
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Displaying 1 - 19 of 19 reviews
November 3, 2024
This is the most helpful and thought provoking book on hermeneutics and exegesis that I have read.
November 29, 2018
Modern biblical studies is dominated by the Historical-Critical Method, which focuses on discerning the authorial intent of the writers of scripture, as well as its literary and social constructions. There is much to be learned from these processes, which I, like many who have gone to seminary have learned. One can engage in this form of study without having faith commitments. In fact, one is encouraged to engage in such studies with what is called methodological atheism. You approach the text from an objective point of view. In this format, scripture is like any other piece of literature, it's sacredness being seen as secondary. Again, there is much to learn from such studies, and I have benefited. But is that all there is?
Keith Stanglin, professor of Scripture and historical theology at the Austin Graduate School of Theology, an entity connected to the Churches of Christ, offers us an invitation to view scripture more broadly, to engage with not only the letter but the spirit of the text. He does so through an examination of how scripture has been handled historically, from the early church to the present. His perspective is influenced by David Steinmetz's perspective on "the Superiority of Pre-Critical Exegesis." Stanglin wants us to consider the value of this pre-critical form of biblical that focused not only on the literal reading, but its spiritual read---with its most common form being allegory. He writes this book, not for specialists, but for clergy and others who desire to have a fuller encounter with the Bible.
The current interest in theological interpretation of scripture, as witnessed in such commentary series as the WJK Belief Series, which invites theologians to write commentary is an expression of this interest in supplementing a form of biblical study that can be helpful but spiritually sterile. Stanglin is more conservative than me, but as a historical theologian I found the book insightful and encouraging.
One thing we need to settle up front is the definition and use of the word "literal." By literal, Stanglin doesn't mean what is often commonly understood as a wooden, flat reading of a text, that, for instance, assumes that when Genesis 1 speaks of a day, we need to read that as a 24 hour day, or that God actually walked in the Garden. Early Christian theologians like Origen and Augustine understood that not everything can be taken at face value. Thus, they turned to spiritual exegesis. At the same time, Stanglin notes that it is the embrace of an expansive form of allegory that led to disenchantment with spiritual exegesis. Unfortunately the proverbial baby got thrown out with the bath water, beginning with the Reformation.
In this book Stanglin tries to reclaim spiritual exegesis, a form that is pre-critical but not uncritical. To do this he seeks to bring the modern historical-critical studies into conversation with pre-modern spiritual reading. He does this historically. He speaks of this work in terms of "retrieval theology," which he describes as "not simply replicating or repristinating older theology, but taking the best of theology and, in this case, the best of biblical interpretation from the past and allowing it to inform our own theology and biblical interpretation today." (p. 11). He notes that in this study, he takes a Western trajectory, moving over time toward the Latin, Western expression of Christianity, since this is the trajectory that leads to our modern exegetical methods.
The book is divided into two parts. Part One offers us a historical survey that begins with the New Testament writers and moving through the earliest interpreters, noting that there is a strong Christological reading of the Old Testament emerging. So, in chapter one we meet the Epistle of Barnabus, Ireneaus, and Tertullian. We see the emergence of the Rule of Faith as an interpretive guide and the devolopment of the canon itself, in part as a reaction to Marcion. From these early interepreters, we move to in chapter two to later Patristic exegesis, beginning with Origen. Origen is important for his development of the allegorical method, not that he created it, but he took it a step further and put it at the center of his reading of scripture, assuming that texts can have more than one meaning, a spiritual meaning that goes deeper than what is read at the level of the letter. This also enabled him to deal with texts that proved difficult to apply. What Origen set forth was a three fold reading of Scripture. He begins with the literal/historical, and then extends to the moral and the mystical/allegorical. He compares this to the Body, Soul, and Spirit. Later interpreters would expand this to a four-fold reading, but ultimately we can think in terms of the letter and the spirit. In this period, of course not everyone took the same perspective. In time there became two schools of thought, one being Alexandrian and the other Antiochian. The former focused on the spiritual end while the Antiochians sought to stick closer to the letter.
With Augustine we begin moving in chapter 4 to medieval exegesis, which expanded more fully the spiritual side of interpretation. John Cassian spoke of four forms of interpretation, the literal, the tropological (moral), allegorical (spiritual), and the anagogical (eschatological). This format is known as the quadriga, and served as the foundational guide for the next millennium. In chapter 5 we encounter Early Modern exegesis that emerges at the end of the Medieval era, during the Renaissance and prior to the Reformation. Here we encounter Erasmus and his textual work, that enables Luther and others to engage the original languages and translate into the vernacular. During this period, there was a desire to get back the original readings, and engage the text historically. The printing press, of course, made all of this easier. This new effort led to questions about the spiritual side of interpreting, with the excesses of allegory brought into the light. With the Reformation the spiritual was largely set aside, which paved the road for modern exegesis, the historical critical method that holds sway today. All of this is laid out in compelling form by Stanglin. He doesn't reject the modern form of exegesis. It is essential as a base, but he wants us to consider how we can reclaim earlier spiritual forms of interpretation that remain true to the letter, but go deeper.
This invitation to engage both letter and spirit is the focus of Part 2. It's composed of two chapters. One titled "(Ir)Reconcilable Differences" and the other "A Way Forward." As you might imagine at this point, he believes that the differences can be reconciled. The letter, for instance, provides proper controls on allegory and other forms of spiritual interpretation. A text cannot be interpreted in ways that the letter cannot support. At the same time, the spiritual form puts some controls on the historical-critical reading, allowing the texts of Scripture to be of use for Christians. In the final chapter, "The Way Forward," Stanglin shows us ways in which the two can work together so we can understand the original meaning of a text, but then move from there to belief, behavior, and hope. That is, the quadriga of Cassian and Gregory the Great.
All in all this is informative and helpful, inviting us to read Scripture anew, with an eye not only to its historical foundations, but also to its spiritual implications. As a preacher, I need to do this. I can't just stand in the pulpit and give a lecture on the historical meaning of a text. There are implications, spiritual ones, that emerge from the text. As a historian, I know that the past can speak to the present. We don't have to accept everything wholesale, but we can learn from those who have gone before us.
What is interesting to me about this book is the fact that its author is part of the Churches of Christ, a Restorationist community of churches, that has looked back to the New Testament era, seeking to restore a pure and holy version of the church that is supposed to be enshrined in the New Testament. Purist Restorationists tend to reject everything that came between the year 100 and 1801. They make used of some aspects of the Reformation, but even the Reformation isn't pure enough. Stanglin, however, embraces with qualification the entire historical dimension of Christian history. I think he's correct, for Alexander Campbell might have tried to limit the influence of the middle period, even he had to acknowledge the influence of history. One cannot jump back seventeen centuries without finding some form of influence. My final word, is that this is a fascinating discussion that needs to be engaged in for the future of the church!
Keith Stanglin, professor of Scripture and historical theology at the Austin Graduate School of Theology, an entity connected to the Churches of Christ, offers us an invitation to view scripture more broadly, to engage with not only the letter but the spirit of the text. He does so through an examination of how scripture has been handled historically, from the early church to the present. His perspective is influenced by David Steinmetz's perspective on "the Superiority of Pre-Critical Exegesis." Stanglin wants us to consider the value of this pre-critical form of biblical that focused not only on the literal reading, but its spiritual read---with its most common form being allegory. He writes this book, not for specialists, but for clergy and others who desire to have a fuller encounter with the Bible.
The current interest in theological interpretation of scripture, as witnessed in such commentary series as the WJK Belief Series, which invites theologians to write commentary is an expression of this interest in supplementing a form of biblical study that can be helpful but spiritually sterile. Stanglin is more conservative than me, but as a historical theologian I found the book insightful and encouraging.
One thing we need to settle up front is the definition and use of the word "literal." By literal, Stanglin doesn't mean what is often commonly understood as a wooden, flat reading of a text, that, for instance, assumes that when Genesis 1 speaks of a day, we need to read that as a 24 hour day, or that God actually walked in the Garden. Early Christian theologians like Origen and Augustine understood that not everything can be taken at face value. Thus, they turned to spiritual exegesis. At the same time, Stanglin notes that it is the embrace of an expansive form of allegory that led to disenchantment with spiritual exegesis. Unfortunately the proverbial baby got thrown out with the bath water, beginning with the Reformation.
In this book Stanglin tries to reclaim spiritual exegesis, a form that is pre-critical but not uncritical. To do this he seeks to bring the modern historical-critical studies into conversation with pre-modern spiritual reading. He does this historically. He speaks of this work in terms of "retrieval theology," which he describes as "not simply replicating or repristinating older theology, but taking the best of theology and, in this case, the best of biblical interpretation from the past and allowing it to inform our own theology and biblical interpretation today." (p. 11). He notes that in this study, he takes a Western trajectory, moving over time toward the Latin, Western expression of Christianity, since this is the trajectory that leads to our modern exegetical methods.
The book is divided into two parts. Part One offers us a historical survey that begins with the New Testament writers and moving through the earliest interpreters, noting that there is a strong Christological reading of the Old Testament emerging. So, in chapter one we meet the Epistle of Barnabus, Ireneaus, and Tertullian. We see the emergence of the Rule of Faith as an interpretive guide and the devolopment of the canon itself, in part as a reaction to Marcion. From these early interepreters, we move to in chapter two to later Patristic exegesis, beginning with Origen. Origen is important for his development of the allegorical method, not that he created it, but he took it a step further and put it at the center of his reading of scripture, assuming that texts can have more than one meaning, a spiritual meaning that goes deeper than what is read at the level of the letter. This also enabled him to deal with texts that proved difficult to apply. What Origen set forth was a three fold reading of Scripture. He begins with the literal/historical, and then extends to the moral and the mystical/allegorical. He compares this to the Body, Soul, and Spirit. Later interpreters would expand this to a four-fold reading, but ultimately we can think in terms of the letter and the spirit. In this period, of course not everyone took the same perspective. In time there became two schools of thought, one being Alexandrian and the other Antiochian. The former focused on the spiritual end while the Antiochians sought to stick closer to the letter.
With Augustine we begin moving in chapter 4 to medieval exegesis, which expanded more fully the spiritual side of interpretation. John Cassian spoke of four forms of interpretation, the literal, the tropological (moral), allegorical (spiritual), and the anagogical (eschatological). This format is known as the quadriga, and served as the foundational guide for the next millennium. In chapter 5 we encounter Early Modern exegesis that emerges at the end of the Medieval era, during the Renaissance and prior to the Reformation. Here we encounter Erasmus and his textual work, that enables Luther and others to engage the original languages and translate into the vernacular. During this period, there was a desire to get back the original readings, and engage the text historically. The printing press, of course, made all of this easier. This new effort led to questions about the spiritual side of interpreting, with the excesses of allegory brought into the light. With the Reformation the spiritual was largely set aside, which paved the road for modern exegesis, the historical critical method that holds sway today. All of this is laid out in compelling form by Stanglin. He doesn't reject the modern form of exegesis. It is essential as a base, but he wants us to consider how we can reclaim earlier spiritual forms of interpretation that remain true to the letter, but go deeper.
This invitation to engage both letter and spirit is the focus of Part 2. It's composed of two chapters. One titled "(Ir)Reconcilable Differences" and the other "A Way Forward." As you might imagine at this point, he believes that the differences can be reconciled. The letter, for instance, provides proper controls on allegory and other forms of spiritual interpretation. A text cannot be interpreted in ways that the letter cannot support. At the same time, the spiritual form puts some controls on the historical-critical reading, allowing the texts of Scripture to be of use for Christians. In the final chapter, "The Way Forward," Stanglin shows us ways in which the two can work together so we can understand the original meaning of a text, but then move from there to belief, behavior, and hope. That is, the quadriga of Cassian and Gregory the Great.
All in all this is informative and helpful, inviting us to read Scripture anew, with an eye not only to its historical foundations, but also to its spiritual implications. As a preacher, I need to do this. I can't just stand in the pulpit and give a lecture on the historical meaning of a text. There are implications, spiritual ones, that emerge from the text. As a historian, I know that the past can speak to the present. We don't have to accept everything wholesale, but we can learn from those who have gone before us.
What is interesting to me about this book is the fact that its author is part of the Churches of Christ, a Restorationist community of churches, that has looked back to the New Testament era, seeking to restore a pure and holy version of the church that is supposed to be enshrined in the New Testament. Purist Restorationists tend to reject everything that came between the year 100 and 1801. They make used of some aspects of the Reformation, but even the Reformation isn't pure enough. Stanglin, however, embraces with qualification the entire historical dimension of Christian history. I think he's correct, for Alexander Campbell might have tried to limit the influence of the middle period, even he had to acknowledge the influence of history. One cannot jump back seventeen centuries without finding some form of influence. My final word, is that this is a fascinating discussion that needs to be engaged in for the future of the church!
February 17, 2025
Solid book that gives a positive history of spiritual interpretation of the Bible. Probably most useful for its history of interpretation, but I appreciate the author's vision in providing a "How then ought we to live?" section.
I may re-read it, but I'm uncertain. I was familiar with some of the concepts in the book already, but it may be worth re-reading just to keep myself fresh on its arguments.
I may re-read it, but I'm uncertain. I was familiar with some of the concepts in the book already, but it may be worth re-reading just to keep myself fresh on its arguments.
October 9, 2025
Stanglin provides a rich historical overview of biblical interpretation moving from the patristic era to the modern era with brevity, substance, and limited (yet helpful) commentary. His outline of how the church has moved from a largely spiritual interpretation of Scripture to a nearly exclusive literal interpretation is nothing short of sensational and will be a resource I go back to frequently.
In light of his historical analysis, Stanglin then offers his remedy of balancing two-fold interpretation by using the following “controls” to anchor both literal and spiritual interpretations from their respective ditches: (1) to retrieve the Quadriga as an exegetical tool rather than a hermeneutical one, (2) to employ the analogy of faith, and (3) to employ the analogy of Scripture.
I found Stanglin’s conclusion to the matter helpful, yet vanilla. It’s clear that the analogy of faith and scripture are helpful anchors; the validity of the Quadriga was something I found myself wanting to be persuaded of, but found Stanglin’s arguments for it quite wanting.
The final chapter was the clearest case for the want of his argument. Stanglin starts strong with an allegorical interpretation of Genesis 1:16 that is bound by the analogy of faith and scripture. Afterwards, the argument gets sloppy and includes a clear axe to grind against conservatives who affirm a literal/historical view of Genesis 1-11.
Overall, I found Stanglin’s work here as a brilliant historical survey of Christian interpretation, a simplistic (though helpful as a baseline) offer of how to move forward, and a very wanting argument for his most unique proposition in the Quadriga.
*This book was read as a required text for Richard Barcellos’ BI14 Hermeneutics course through Covenant Baptist Theological Seminary.
In light of his historical analysis, Stanglin then offers his remedy of balancing two-fold interpretation by using the following “controls” to anchor both literal and spiritual interpretations from their respective ditches: (1) to retrieve the Quadriga as an exegetical tool rather than a hermeneutical one, (2) to employ the analogy of faith, and (3) to employ the analogy of Scripture.
I found Stanglin’s conclusion to the matter helpful, yet vanilla. It’s clear that the analogy of faith and scripture are helpful anchors; the validity of the Quadriga was something I found myself wanting to be persuaded of, but found Stanglin’s arguments for it quite wanting.
The final chapter was the clearest case for the want of his argument. Stanglin starts strong with an allegorical interpretation of Genesis 1:16 that is bound by the analogy of faith and scripture. Afterwards, the argument gets sloppy and includes a clear axe to grind against conservatives who affirm a literal/historical view of Genesis 1-11.
Overall, I found Stanglin’s work here as a brilliant historical survey of Christian interpretation, a simplistic (though helpful as a baseline) offer of how to move forward, and a very wanting argument for his most unique proposition in the Quadriga.
*This book was read as a required text for Richard Barcellos’ BI14 Hermeneutics course through Covenant Baptist Theological Seminary.
December 24, 2018
If you only want to read one book about the history of Christian Bible interpretation this should be it. Interpretation today is very different from interpretation in the first few centuries of Christianity.
"Paul’s exegesis and application of the Old Testament provide illustrative models for Christians..." Loc: 1,299
The "rule of faith" meant that the true interpretation of scripture should be found within the church. Eventually, allegory was abused to advance the idea of civil authority by the church.
"Eventually the tradition of the church came to include whatever the teaching magisterium of the church decided, whether or not a basis could be found in Scripture." Loc: 3,280
This triggered rejection of allegory by Protestants who looked to grammar and history for interpretation.
"The same biblical scholars who told the common people to read this uncertain text said it must be done properly in the ancient languages, which they could not read." Loc: 4,181
"Ironically, one of the common criticisms leveled by moderns against allegorical interpretation is that it leads to speculation far removed from the text at hand and that it serves as a means to show off the creativity of the interpreter. Yet the historical-critical method, as generally practiced, includes no less speculation, albeit of a different flavor." Loc: 5,146
The author believes that the literal sense is the basis for and points to the spiritual sense.
"Paul’s exegesis and application of the Old Testament provide illustrative models for Christians..." Loc: 1,299
The "rule of faith" meant that the true interpretation of scripture should be found within the church. Eventually, allegory was abused to advance the idea of civil authority by the church.
"Eventually the tradition of the church came to include whatever the teaching magisterium of the church decided, whether or not a basis could be found in Scripture." Loc: 3,280
This triggered rejection of allegory by Protestants who looked to grammar and history for interpretation.
"The same biblical scholars who told the common people to read this uncertain text said it must be done properly in the ancient languages, which they could not read." Loc: 4,181
"Ironically, one of the common criticisms leveled by moderns against allegorical interpretation is that it leads to speculation far removed from the text at hand and that it serves as a means to show off the creativity of the interpreter. Yet the historical-critical method, as generally practiced, includes no less speculation, albeit of a different flavor." Loc: 5,146
The author believes that the literal sense is the basis for and points to the spiritual sense.
June 2, 2025
A Pretty Good Overview of the History of Interpretation. The book makes a great case for the importance of the "spiritual interpretation" of Scripture and the usefulness of the Quadriga.
Points out that the rise and obsession with the "Historical-Grammatical-only" method - strip's the bible of its spiritual qualities, usefulness, and purpose. It leaves us with the plain dead letter and history of a man made work, rather than a living, spiritual, God produced word intended to edify believers in Christ.
A reminder that from beginning to end, the bible is a book for faith, hope, and practice in Christ for the believer.
Points out that the rise and obsession with the "Historical-Grammatical-only" method - strip's the bible of its spiritual qualities, usefulness, and purpose. It leaves us with the plain dead letter and history of a man made work, rather than a living, spiritual, God produced word intended to edify believers in Christ.
A reminder that from beginning to end, the bible is a book for faith, hope, and practice in Christ for the believer.
May 20, 2025
Excellent book. It will become required reading in my Advanced Hermeneutics book.
October 10, 2022
A superb introduction to the methods and beliefs that have aided Christians throughout history in biblical interpretation.
In this accessible but nonetheless rich work, Stanglin combines a survey of church history with a compelling proposal that allegorical/spiritual methods of exegesis should be recovered for both devotional and scholarly readings of the Bible.
A particularly valued part of Stanglin's thesis is his critique of the all too common overconfidence in the historical critical method. Importantly, Stanglin does not disparage the methods obvious benefits, but presents a positive course whereby modern and premodern methods of exegesis are employed to support each other in the search for truth.
In my view he succeeds in his proposal. Rendering this book a worthwhile read for both the layman and student with an interest in Church history and/or hermeneutics.
In this accessible but nonetheless rich work, Stanglin combines a survey of church history with a compelling proposal that allegorical/spiritual methods of exegesis should be recovered for both devotional and scholarly readings of the Bible.
A particularly valued part of Stanglin's thesis is his critique of the all too common overconfidence in the historical critical method. Importantly, Stanglin does not disparage the methods obvious benefits, but presents a positive course whereby modern and premodern methods of exegesis are employed to support each other in the search for truth.
In my view he succeeds in his proposal. Rendering this book a worthwhile read for both the layman and student with an interest in Church history and/or hermeneutics.
February 24, 2025
This book is split into two parts. The first part gives an overview of how Biblical interpretation has changed from the patristic period to the modern day. This part of the book is the most helpful resource on the topic that I have found. He clearly explains each of the most influential figures, the cultural forces at play, while keeping a coherent and focused narrative. It is the strongest part of the book and worth reading for anyone who wants to see the history of interpretation.
The second part is his application and way forward. He argues that the modern church needs to recover and retrieve much of premodern exegesis. I found myself persuaded by his general thesis even if I am still unsure what that practically looks like. This is likely a book I will return to and spending more time thinking on it.
The second part is his application and way forward. He argues that the modern church needs to recover and retrieve much of premodern exegesis. I found myself persuaded by his general thesis even if I am still unsure what that practically looks like. This is likely a book I will return to and spending more time thinking on it.
February 18, 2020
A bit more technical than other books I have read in the subject. Which is odd because it does not really go much more in depth. I definitely appreciated the church history aspect of hermeneutics. It is more than simple theory, there is some application though that is what I wish was a little further detailed. It is a little difficult to tell if this is for the academic or the pastor but all even the layman can profit from this brief volume. It is brief but beneficial.
July 24, 2021
This was a carefully researched examination of premodern biblical exegesis and its potential for use in our present context. It was not quite perfect, in that the proposed method was a little fuzzy and imperfectly applied. But it raised real questions about the reality of spiritual meaning in Scripture and how such meaning can be seen and understood.
December 29, 2023
Good survey of the history of Biblical interpretation. Though, viewing such history on a single spectrum of literal/spiritual is probably not as helpful as he makes out. Stanglin's arguments for the use of spiritual interpretation are helpful, though it is not clear how the guardrails are applied when he actually gets to interpreting texts in the final chapter.
December 4, 2020
One of the best anybody can read for developing a Biblical interpretation method. This advocates for a four-fold method as used by Augustine of Hippo and many other early church fathers. This also gives a fair and reasoned overview on the development of Christian interpretation as a whole.
May 29, 2024
From a perspective of recovering methods in premodern hermeneutics, this book is extremely informative and useful. From a perspective of the author demonstrating the validity of his own method, this book is awful. If you read this one and skip the last chapter, you will not miss anything of value.
December 23, 2024
This was probably my favorite read of the semester for all my classes. This book provides light into how the early church read the Bible versus how we read it now. Stanglin challenged me to let the Word of God conquer me rather than having me try to conquer the Word.
August 24, 2021
Una arriesgada propuesta de involucrar la alegoría sobre la base de una interpretación literal.
September 22, 2025
The more I read about interpreting Scripture the more in awe I am about God and His plans.
October 4, 2025
Really great overview, could have been streamlined a bit.
The Augustine section mostly only dealt with De Doctrina Christiana and a couple passages from City of God, which is a bit of a bummer imo.
The Augustine section mostly only dealt with De Doctrina Christiana and a couple passages from City of God, which is a bit of a bummer imo.
February 20, 2021
Stanglin is certainly trying to be less polemical than Carter, but all the false dichotomies and excluded middle are still there, along with the implied denigration of the authors of the Old Testament. Stanglin is honest enough to concede that if our beef is with grammatical historical exegesis, the rot sets in early: don't pin it all on Spinoza; give Calvin and Luther their share of the blame. That seems much more realistic to me than holding up Calvin as the friend of allegory like Craig Carter. So the history is more balanced. The exegesis he is willing to endorse, on the other hand, is much fruitier.
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