Hidden Truths From Eden: Esoteric Readings of Genesis 1ã¢â‚¬â€œ3 Pdf

Readings of the biblical Book of Genesis that treat elements of the narrative as symbols or types

Allegorical interpretations of Genesis are readings of the biblical Book of Genesis that treat elements of the narrative every bit symbols or types, rather than viewing them literally equally recording historical events. Either mode, Judaism and nearly sects of Christianity treat Genesis as approved scripture, and believers generally regard information technology as having spiritual significance.

The opening affiliate of Genesis tells a story of God's creation of the universe and of humankind as taking place over the grade of 6 successive days. Some Christian and Jewish schools of thought (such every bit Christian fundamentalism) read these biblical passages literally, assuming each day of creation as 24 hours in elapsing. Others (such equally Roman Catholic, Eastern Orthodox, and mainline Protestant denominations) read the story allegorically, and agree that the biblical account aims to describe humankind's relationship to cosmos and the creator, that Genesis i does non depict actual historical events, and that the six days of cosmos just represents a long menstruum of time.

Genesis 2 records a 2nd business relationship of creation. Affiliate 3 introduces a talking ophidian, which many Christians believe is Satan in disguise. Many Christians in ancient times regarded the early chapters of Genesis every bit true both equally history and as allegory.^[ane]

Other Jews and Christians have long regarded the creation account of Genesis every bit an apologue - even prior to the evolution of modern scientific discipline and the scientific accounts (based on the scientific method) of cosmological, biological and human origins. Notable proponents of allegorical interpretation include the Christian theologians Origen, who wrote in the 2d century that it was inconceivable to consider Genesis literal history, Augustine of Hippo, who in the 4th century, on theological grounds, argued that God created everything in the universe in the aforementioned instant, and not in six days as a plain reading of Genesis would crave;^{[2] [3]} and the fifty-fifty before 1st-century Jewish scholar Philo of Alexandria, who wrote that information technology would be a mistake to recall that creation happened in 6 days or in whatsoever determinate corporeality of time.^[4]

Interpretation [edit]

Church historians on emblematic interpretation of Genesis [edit]

The literalist reading of some gimmicky Christians maligns the allegorical or mythical estimation of Genesis every bit a belated attempt to reconcile scientific discipline with the biblical business relationship. They maintain that the story of origins had always been interpreted literally until modern scientific discipline (and, specifically, biological evolution) arose and challenged it. This view is not the consensus view, nevertheless, as demonstrated beneath:

According to Rowan Williams: "[For] well-nigh of the history of Christianity in that location'southward been an awareness that a belief that everything depends on the artistic deed of God, is quite compatible with a degree of uncertainty or latitude about how precisely that unfolds in creative time."^[5]

Some religious historians consider that biblical literalism came about with the rise of Protestantism; earlier the Reformation, the Bible was not normally interpreted in a completely literal way. Fr. Stanley Jaki, a Benedictine priest and theologian who is as well a distinguished physicist, states in his Bible and Science:

Insofar equally the report of the original languages of the Bible was severed from authoritative ecclesiastical preaching equally its matrix, it fueled literalism... Biblical literalism taken for a source of scientific data is making the rounds fifty-fifty nowadays amongst creationists who would merit Julian Huxley's description of 'bibliolaters.' They merely bring discredit to the Bible equally they pile grist upon grist on the mills of latter-day Huxleys, such every bit Hoyle, Sagan, Gould, and others. The fallacies of creationism go deeper than beguiling reasonings about scientific data. Where creationism is fundamentally at fault is its resting its example on a theological faultline: the biblicism synthetic by the [Protestant] Reformers.^[vi]

Even so, the Russian Orthodox hieromonk Fr. Seraphim Rose has argued that leading Orthodox saints such as Basil the Great, Gregory the Theologian, John Chrysostom and Ephraim the Syrian believed that Genesis should exist treated as a historical account.^{[7] [8]}

Ancient Christian interpretations [edit]

Finding allegory in history [edit]

Maxine Clarke Embankment comments Paul's assertion in Galatians iv:21–31 that the Genesis story of Abraham'south sons is an apologue, writing that "This allegorical estimation has been ane of the biblical texts used in the long history of Christian anti-Semitism, which its writer could not have imagined or intended".^[9]

Other New Testament writers took a similar approach to the Jewish Bible. The Gospel of Matthew reinterprets a number of passages. Where the prophet Hosea has God say of State of israel, "Out of Egypt I called my son," (Hosea eleven:1), Matthew interprets the phrase equally a reference to Jesus. As well, Isaiah'due south promise of a child as a sign to King Ahaz (Isaiah 7:14) is understood by Matthew to refer to Jesus.

Afterward Christians followed their instance. Irenaeus of Lyons, in his piece of work Against Heresies from the eye of the 2nd century, saw the story of Adam, Eve and the snake pointing to the death of Jesus:

Now in this same day that they did consume, in that also did they die. But according to the bicycle and progress of the days, after which one is termed showtime, some other second, and another third, if anybody seeks diligently to larn upon what day out of the seven information technology was that Adam died, he volition detect it by examining the impunity of the Lord. For by summing upwardly in Himself the whole human being race from the outset to the stop, He has also summed up its death. From this it is clear that the Lord suffered death, in obedience to His Father, upon that 24-hour interval on which Adam died while he disobeyed God. Now he died on the same day in which he did eat. For God said, 'In that mean solar day on which ye shall eat of information technology, ye shall die by death.' The Lord, therefore, recapitulating in Himself this day, underwent His sufferings upon the day preceding the Sabbath, that is, the 6th day of the creation, on which mean solar day human was created; thus granting him a second creation by means of His passion, which is that [creation] out of death.^[x]

In the 3rd century, Origen and others of the Alexandrian school claimed that the Bible's true meaning could be found only by reading it allegorically.^[11] Origen explained in De Principiis that sometimes spiritual teachings could exist gleaned from historical events, and sometimes the lessons could only exist taught through stories that, taken literally, would "seem incapable of containing truth."^[12]

Days of creation [edit]

Early Christians seem to accept been divided over whether to interpret the days of creation in Genesis 1 as literal days, or to understand them allegorically.

For example, St. Basil rejected an allegorical interpretation in his Hexaëmeron, without commenting on the literalism of the days:

I know the laws of allegory, though less by myself than from the works of others. There are those truly, who do not acknowledge the common sense of the Scriptures, for whom water is non water, but some other nature, who encounter in a found, in a fish, what their fancy wishes, who change the nature of reptiles and of wild beasts to adapt their allegories, similar the interpreters of dreams who explain visions in sleep to make them serve their own ends. For me grass is grass; plant, fish, wild beast, domestic animal, I take all in the literal sense. 'For I am not ashamed of the Gospel' [Romans 1:xvi].^[xiii]

'And there was evening and there was morning: i day.' And the evening and the morning were one day. Why does Scripture say 'i day the showtime twenty-four hour period'? Before speaking to us of the 2d, the tertiary, and the fourth days, would it not have been more natural to call that ane the start which began the series? If information technology therefore says 'one twenty-four hours,' it is from a wish to determine the measure out of 24-hour interval and night, and to combine the time that they contain. Now twenty-4 hours fill up the space of ane day -- nosotros mean of a mean solar day and of a night; and if, at the time of the solstices, they take not both an equal length, the time marked by Scripture does non the less circumscribe their duration. It is as though it said: twenty-iv hours measure out the space of a day, or that, in reality a twenty-four hour period is the fourth dimension that the heavens starting from 1 indicate accept to return there. Thus, every time that, in the revolution of the lord's day, evening and morning occupy the world, their journal succession never exceeds the infinite of one day.^[14]

Origen of Alexandria, in a passage that was afterward called by Gregory of Nazianzus for inclusion in the Philocalia, an anthology of some of his most important texts, made the following remarks:

For who that has understanding will suppose that the starting time, and 2nd, and third day, and the evening and the morning, existed without a sun, and moon, and stars? And that the offset day was, as information technology were, too without a heaven? And who is so foolish equally to suppose that God, afterwards the mode of a husbandman, planted a paradise in Eden, towards the eastward, and placed in it a tree of life, visible and palpable, so that ane tasting of the fruit by the actual teeth obtained life? And over again, that one was a partaker of good and evil by masticating what was taken from the tree? And if God is said to walk in the paradise in the evening, and Adam to hibernate himself nether a tree, I exercise not suppose that anyone doubts that these things figuratively betoken sure mysteries, the history having taken place in appearance, and non literally.^[15]

In Contra Celsum, an apologetic piece of work written in response to the infidel intellectual Celsus, Origen also said:

And with regard to the creation of the low-cal upon the first day, and of the firmament upon the 2d, and of the gathering together of the waters that are nether the sky into their several reservoirs on the third (the world thus causing to sprout along those (fruits) which are nether the command of nature solitary), and of the (great) lights and stars upon the quaternary, and of aquatic animals upon the fifth, and of land animals and man upon the sixth, we have treated to the best of our power in our notes upon Genesis, equally well as in the foregoing pages, when we plant error with those who, taking the words in their apparent signification, said that the time of six days was occupied in the creation of the globe.^[16]

Saint Augustine, i of the virtually influential theologians of the Catholic Church, suggested that the Biblical text should non exist interpreted literally if it contradicts what nosotros know from scientific discipline and our God-given reason. From an important passage on his The Literal Interpretation of Genesis (early fifth century, Advertizing), St. Augustine wrote:

It non infrequently happens that something about the earth, about the sky, nigh other elements of this world, about the motion and rotation or even the magnitude and distances of the stars, about definite eclipses of the sunday and moon, well-nigh the passage of years and seasons, about the nature of animals, of fruits, of stones, and of other such things, may be known with the greatest certainty by reasoning or by experience, fifty-fifty past 1 who is not a Christian. Information technology is also disgraceful and ruinous, though, and profoundly to exist avoided, that he [the non-Christian] should hear a Christian speaking so idiotically on these matters, and equally if in accord with Christian writings, that he might say that he could scarcely proceed from laughing when he saw how totally in mistake they are. In view of this and in keeping it in heed constantly while dealing with the book of Genesis, I have, insofar as I was able, explained in detail and set forth for consideration the meanings of obscure passages, taking intendance not to affirm rashly some one meaning to the prejudice of another and perhaps better explanation.^[17]

With the scriptures it is a matter of treating about the religion. For that reason, as I have noted repeatedly, if anyone, not understanding the fashion of divine eloquence, should find something almost these matters [well-nigh the physical universe] in our books, or hear of the same from those books, of such a kind that it seems to be at variance with the perceptions of his ain rational faculties, allow him believe that these other things are in no way necessary to the admonitions or accounts or predictions of the scriptures. In short, it must be said that our authors knew the truth about the nature of the skies, but it was not the intention of the Spirit of God, who spoke through them, to teach men anything that would non be of employ to them for their conservancy.^[eighteen]

In the book, Augustine took the view that everything in the universe was created simultaneously by God, and non in seven days similar a plain account of Genesis would crave. He argues that the six-day structure of creation presented in the volume of Genesis represents a logical framework, rather than the passage of fourth dimension in a physical way. Augustine besides does not envisage original sin as originating structural changes in the universe, and even suggests that the bodies of Adam and Eve were already created mortal earlier the Fall. Apart from his specific views, Augustine recognizes that the interpretation of the creation story is difficult, and remarks that we should exist willing to change our mind nearly it equally new data comes upwards.^[nineteen]

In The City of God, Augustine rejected both the immortality of the man race proposed by pagans, and contemporary ideas of ages (such as those of certain Greeks and Egyptians) that differed from the Church'south sacred writings:

Let us, then, omit the conjectures of men who know not what they say, when they speak of the nature and origin of the man race. For some concur the same opinion regarding men that they hold regarding the globe itself, that they accept e'er been... They are deceived, too, by those highly deceitful documents which profess to give the history of many one thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.^[20]

However, Augustine is quoting hither about the age of human culture not the age of the Globe based on his use of early Christian histories. Those histories are no longer considered accurate in terms of exact years and therefore either the 6000 years is not an exact number or the years aren't actual literal years.

St. Augustine besides comments on the word "twenty-four hour period" in the creation week, admitting the estimation is hard:

But simultaneously with time the world was made, if in the world's creation modify and motion were created, as seems evident from the order of the first half dozen or seven days. For in these days the morning and evening are counted, until, on the sixth twenty-four hours, all things which God then made were finished, and on the 7th the rest of God was mysteriously and sublimely signalized. What kind of days these were it is extremely difficult, or mayhap incommunicable for us to excogitate, and how much more to say!^[21]

Gimmicky Christian considerations [edit]

Many modern Christian theologians, Roman Catholic, Eastern Orthodox, and mainline Protestants, have rejected literalistic interpretations of Genesis in favour of allegorical or mythopoietic interpretations such every bit the literary framework view. Many Christian Fundamentalists accept considered such rejection unmerited. Sir Robert Anderson wrote, "Christ and Criticism" in The Fundamentals, which wholly rejected a non-literal estimation of Genesis by Jesus Christ. In modern times, Answers in Genesis has been a strong advocate of a literal estimation of Genesis.

Catholic theologian Ludwig Ott in his authoritative Fundamentals of Catholic Dogma, under the department "The Divine Work of Creation," (pages 92–122) covers the "biblical hexahemeron" (the "six days" of creation), the creation of man, Adam/Eve, original sin, the Fall, and the statements of the early Fathers, Saints, Church Councils, and Popes relevant to the matter. Ott makes the following comments on the "science" of Genesis and the Fathers:

equally the hagiographers in profane things make use of a pop, that is, a non-scientific grade of exposition suitable to the mental perception of their times, a more liberal interpretation, is possible here. The Church building gives no positive decisions in regard to purely scientific questions, but limits itself to rejecting errors which endanger religion. Further, in these scientific matters there is no virtue in a consensus of the Fathers since they are non here acting every bit witnesses of the Faith, but merely as individual scientists... Since the findings of reason and the supernatural knowledge of Religion get back to the same source, namely to God, there can never be a real contradiction between the sure discoveries of the profane sciences and the Discussion of God properly understood.^[22]

Equally the Sacred Writer had not the intention of representing with scientific accuracy the intrinsic constitution of things, and the sequence of the works of creation simply of communicating knowledge in a popular style suitable to the idiom and to the pre-scientific development of his time, the account is not to exist regarded or measured every bit if it were couched in language which is strictly scientific... The Biblical account of the duration and order of Creation is merely a literary clothing of the religious truth that the whole world was called into beingness by the creative word of God. The Sacred Author utilized for this purpose the pre-scientific movie of the world existing at the time. The numeral half-dozen of the days of Creation is to be understood every bit an anthropomorphism. God'southward work of creation represented in schematic form (opus distinctionis — opus ornatus) by the moving picture of a human working week, the termination of the work by the picture show of the Sabbath rest. The purpose of this literary device is to manifest Divine approval of the working calendar week and the Sabbath residue.^[23]

Pope John Paul II wrote to the Pontifical University of Sciences on the subject area of cosmology and how to interpret Genesis:

Cosmogony and cosmology have always aroused great interest amongst peoples and religions. The Bible itself speaks to united states of the origin of the universe and its make-up, not in order to provide us with a scientific treatise, but in order to country the correct relationships of man with God and with the universe. Sacred Scripture wishes simply to declare that the world was created by God, and in order to teach this truth it expresses itself in the terms of the cosmology in use at the time of the author. The Sacred Volume likewise wishes to tell men that the world was not created equally the seat of the gods, as was taught by other cosmogonies and cosmologies, but was rather created for the service of man and the glory of God. Whatsoever other teaching most the origin and make-up of the universe is conflicting to the intentions of the Bible, which does not wish to teach how heaven was made but how one goes to heaven.^[24]

The "Clergy Letter" Project, drafted in 2004, and signed past thousands of Christian clergy supporting scientific discipline and religion, states:

Nosotros the undersigned, Christian clergy from many different traditions, believe that the timeless truths of the Bible and the discoveries of modern scientific discipline may comfortably coexist. Nosotros believe that the theory of evolution is a foundational scientific truth, one that has stood up to rigorous scrutiny and upon which much of man knowledge and accomplishment rests. To refuse this truth or to treat it as 'i theory among others' is to deliberately encompass scientific ignorance and transmit such ignorance to our children. We believe that amid God's adept gifts are man minds capable of critical thought and that the failure to fully employ this gift is a rejection of the will of our Creator.^[25]

Prominent evangelical advocates of metaphorical interpretations of Genesis include Meredith Thou. Kline and Henri Blocher who advocate the literary framework view. In Beyond the Firmament: Understanding Science and the Theology of Creation, evangelical author Gordon J. Glover argues for an aboriginal well-nigh-eastern cosmology interpretation of Genesis, which he labels the theology of creation:

Christians need to sympathize the first chapter of Genesis for what it is: an 'accurate' rendering of the physical universe by ancient standards that God used as the vehicle to deliver timeless theological truth to His people. We shouldn't try to brand Genesis into something that it's not by dragging it through 3,500 years of scientific progress. When reading Genesis, Christians today need to send themselves dorsum to Mt. Sinai and leave our modern minds in the 21st century. If you simply remember one thing from this chapter make it this: Genesis is not giving the states creation scientific discipline. Information technology is giving u.s. something much more profound and practical than that. Genesis is giving us a Biblical Theology of Creation.^[26]

Rabbinic teachings [edit]

Philo was the first commentator to use allegory on Bible extensively in his writing.

Some medieval philosophical rationalists, such every bit Maimonides (Mosheh ben Maimon, the "Rambam") held that information technology was non required to read Genesis literally. In this view, 1 was obligated to empathize Torah in a fashion that was compatible with the findings of science. Indeed, Maimonides, 1 of the swell rabbis of the Middle Ages, wrote that if science and Torah were misaligned, information technology was either because science was not understood or the Torah was misinterpreted. Maimonides argued that if science proved a point, then the finding should be accustomed and scripture should be interpreted accordingly.^[27] Before him Saadia Gaon set up rules in the aforementioned spirit when allegoric arroyo can be used, for example, if the plain sense contradicts logic.^[28] Solomon ibn Gabirol extensively used apologue in his volume "Fountain of Life", cited by Abraham ibn Ezra.^[29] In 1305 Shlomo ben Aderet wrote a letter against unrestricted usage of allegory by followers of Maimonides, like Jacob Anatoli in his volume "Malmad ha-Talmidim".^[xxx] In spite of this Gersonides copied Maimonides' explanation the story of Adam into his commentary on Genesis, thinly veiled past extensive usage of the discussion "hint". The main point of Maimonides and Gersonides is that Fall of Man is not a story about 1 man, merely well-nigh the human being nature. Adam is the pure intellect, Eve is a body, and the Ophidian is a fantasy that tries to trap intellect through the body.^[31]

Zohar states:

If a homo looks upon the Torah every bit merely a book presenting narratives and everyday matters, alas for him! Such a Torah, one treating with everyday concerns, and indeed a more excellent ane, we besides, even we, could compile. More than than that, in the possession of the rulers of the world there are books of fifty-fifty greater merit, and these we could emulate if we wished to compile some such torah. But the Torah, in all of its words, holds supernal truths and sublime secrets.

Thus the tales related in the Torah are simply her outer garments, and woe to the human being who regards that outer garb as the Torah itself, for such a human will be deprived of portion in the next globe. Thus David said:" Open Thou mine eyes, that I may behold wondrous things out of Thy police" (Psalms 119:18), that is to say, the things that are underneath. Meet at present. The most visible part of a human are the clothes that he has on, and they who lack understanding, when they expect at the man, are apt not to come across more than in him than these clothes. In reality, yet, it is the body of the man that constitutes the pride of his dress, and his soul constitutes the pride of his body.

Woe to the sinners who expect upon the Torah every bit simply tales pertaining to things of the earth, seeing thus only the outer garment. But the righteous whose gaze penetrates to the very Torah, happy are they. Merely as vino must be in a jar to keep, so the Torah must also be contained in an outer garment. That garment is made up of the tales and stories; only we, we are leap to penetrate across.^[32]

Nahmanides, ofttimes critical of the rationalist views of Maimonides, pointed out (in his commentary to Genesis) several non-sequiturs stemming from a literal translation of the Bible'due south account of Creation, and stated that the account actually symbolically refers to spiritual concepts. He quoted the Mishnah in Tractate Chagigah which states that the actual meaning of the Cosmos account, mystical in nature, was traditionally transmitted from teachers to advanced scholars in a individual setting. Many Kabbalistic sources mention Shmitot - cosmic cycles of creation, similar to the Indian concept of yugas.

Adam and Eve in the Baháʼí Faith [edit]

The Baháʼí Faith adheres to an allegorical interpretation of the Adam and Eve narrative. In Some Answered Questions, 'Abdu'l-Bahá unequivocally rejects a literal reading, instead belongings that the story is a symbolic one containing "divine mysteries and universal meanings"; namely, the fall of Adam symbolizes that humanity became witting of good and evil.^{[33] [34]}

Run into too [edit]

• Biblical cosmology
• Evolution and the Catholic Church
• Genesis creation narrative
• Rejection of evolution by religious groups
• Anastasius Sinaita
• The Claiming of Creation
• Theistic development

References [edit]

1. ^ Various Interpretations of Genesis Archived April 16, 2016, at the Wayback Auto "The creation account is an allegory; its message is the spiritual truth contained in the apologue. This is a very erstwhile position in Christian interpretation, although until the conflict with science developed the account was ordinarily (but not always) idea to exist true both literally and allegorically."
2. ^ Rüst, Peter (September 2007). "Early Humans, Adam, and Inspiration" (PDF). Perspectives on Science and Christian Organized religion. 59 (three): 182–93. Gale A168213654.
3. ^ Teske, Roland J. (1999). "Genesi ad litteram liber imperfectus, De". In Fitzgerald, Allan D. (ed.). Augustine through the Ages: An Encyclopedia. Wm B Eerdmans. pp. 377–378. ISBN978-0-8028-3843-8.
4. ^ Allegorical Interpretation.
5. ^ Rusbridger, Alan (2006-03-21). "Interview: Rowan Williams". The Guardian . Retrieved September 9, 2007.
6. ^ Jaki, Stanley L. (1996). Bible and Science. Front Majestic, Va.: Christendom Press. pp. 110–111. ISBN0931888638.
7. ^ Rose, Seraphim (2000). Genesis, Creation and Early Man: The Orthodox Christian Vision. Platina, CA: Saint Herman of Alaska Brotherhood. ISBN1887904026.
8. ^ "Genesis and Early Human". Orthodoxinfo.com. Retrieved 2011-08-17 .
9. ^ Use of Apologue past Early Christians Archived October vi, 2013, at the Wayback Machine
10. ^ Irenaeus. "5.23.2". Christian Classics Ethereal Library.
11. ^ "The School of Alexandria". UMC. Archived from the original on 2011-09-07. Retrieved 2011-10-01 .
12. ^ De Principiis Archived June 27, 2016, at the Wayback Automobile IV.15, Origen, 3rd century.
13. ^ "Homily Ix:1". Newadvent.org. Retrieved 2011-x-01 .
14. ^ "Homily Two:8". Newadvent.org. Retrieved 2011-10-01 .
15. ^ "De Principiis IV, 16". Newadvent.org. Retrieved 2011-10-01 .
16. ^ Contra Celsus six.60
17. ^ The Literal Interpretation of Genesis ane:19–20, Chapt. xix [AD 408]
18. ^ The Literal Estimation of Genesis 2:9
19. ^ Immature, David A. (1988). "The Contemporary Relevance of Augustine". Perspectives on Science and Christian Faith. American Scientific Affiliation. 40 (1): 42–45.
20. ^ Augustine, Of the Falseness of the History Which Allots Many Thousand Years to the World's Past, The City of God, Book 12: Chapt. 10 [Advert 419]
21. ^ "6", City of God, vol. 11 .
22. ^ Ott, folio 92
23. ^ Ott, page 93, cf. Exod xx:8
24. ^ Pope John Paul Two, three Oct 1981 to the Pontifical Academy of Scientific discipline, "Cosmology and Central Physics"
25. ^ An Open Letter of the alphabet Concerning Faith and Science
26. ^ Glover, Gordon J. (2007). Beyond the Firmament: Agreement Science and the Theology of Creation. Chesapeake, VA: Watertree. ISBN978-0-9787186-1-9.
27. ^ The Guide for the Perplexed two:25
28. ^ Emunoth ve-Deoth, chapter 7
29. ^ "Alternative commentary" to Gen. three:21
30. ^ ""Emblematic Estimation" in Jewish Encyclopedia". Jewishencyclopedia.com. Retrieved 2011-10-01 .
31. ^ The Guide for the Perplexed 2:thirty
32. ^ Zohar Behalotekha 152A
33. ^ Some Answered Questions: Adam and Eve. Author: 'Abdu'50-Bahá.
34. ^ Momen, Wendy (1989). A Basic Baháʼí Dictionary. Oxford, U.k.: George Ronald. p. 8. ISBN0-85398-231-7.

External links [edit]

• The Contemporary Relevance of Augustine's View of Creation
• Early Church Fathers vs. Immature Earth Creationism
• Iv Senses of Scripture includes groundwork on the history of not-literal interpretation

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Source: https://en.wikipedia.org/wiki/Allegorical_interpretations_of_Genesis