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History and Spirit: The Understanding of Scripture According to Origen Paperback – April, 2007
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Anyone desiring to understand Sacred Scripture as the Spirit-inspired Word of God, proclaimed and animating the worship of the Church, must read this masterful presentation of Origen's literal and spiritual exegesis. -- Fr. Matthew Lamb
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I would only add how unfortunate (and befuddling) it is that this translation does not have either a bibliography or indices. Ignatius Press has done this with other important volumes as well. If, however, they were to publish a second edition with a bibliography, an index of references to Origen's works in the text, and a subject index, I would gladly purchase another copy.
De Lubac’s Origen begins by noting correspondences between a trichotomous view of man and the 3-fold sense of Scripture. Man is body, soul, and spirit; not surprisingly, so Origen reads, so is Scripture. Up to a point, anyway. Scripture is unfolded as shadow, image, and truth (250). But we run into a small difficulty. The “three senses of Scripture” aren’t always locked in stone. Sometimes they can be “two senses.” When the mediating term is omitted, Scripture is elevated to the heavenly places. I think Origen paints himself into a corner here but we shouldn’t lose sight of his key epistemological insight: “Truth never appears to us completely free from figures” (253). If Scripture is mediated by figures, then there is nothing inherently wrong with allegory.
All of that is quite wonderful, but if the “mediating term” in Scripture is removed, does that mean the correspondence between Origen’s trichotomism (which I accept) and Scripture’s trichotomism breaks down? I think so. De Lubac leads to that conclusion but he refuses to draw it.
Origen doesn’t use the New Testament in exactly the same way as the Old Testament. There is a principle of New Testament operation: Christ’s actions are symbols of his spiritual operations (253). But “spiritual” doesn’t mean “not really real.” For Origen and Paul, “spiritual” mean eschatological newness (309). Jesus doesn’t explain the Old Testament; he transforms it (316).
De Lubac’s most fascinating chapter is on the relation between History and Spirit and the multiple modes of the Logos. In fact, that’s what the whole book should have been about. Origen’s Logos isn’t the same thing as Philo’s. De Lubac notes, “Philo’s Logos penetrates” into the multiplicity of matter, but Origen’s Logos speaks. He is “as much word as reason” (391).
And it is in this chapter where de Lubac most skillfully weaves together the logos of the soul with the Logos of Scripture. There is a “connaturality between Scripture and the soul” (397). The soul and Scripture “symbolize each other.” Origen applies this reasoning beyond the soul to the whole universe. Reality is an ordered hierarchy.
As wonderful as this book is, there are some negative points. It is about 100 pages too long (a problem with some of de Lubac’s writings). Further, de Lubac hasn’t fully escaped the prison cell of historical criticism, as he somewhat admits.
Also, it's an awesome book, despite Origen's standard tendency to read everything in the 'spiritual' sense of the text. Still a good primer to the father of hermeneutics.