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Four senses of Scripture

The four senses of Scripture represent a foundational hermeneutical framework in Christian theology, particularly within the Catholic tradition, for interpreting the Bible's multilayered meanings. This approach distinguishes between the literal sense, which conveys the intended meaning of the text's words as discerned through historical and literary exegesis, and the spiritual sense, subdivided into the allegorical sense (events signifying Christ and the Church), the moral sense (guidance for righteous action), and the anagogical sense (pointers to eternal realities and eschatological fulfillment).^[1] Affirmed as an "ancient tradition" in the Catechism of the Catholic Church (paragraphs 115–119), the four senses emphasize that the literal sense forms the indispensable foundation for the spiritual senses, ensuring a holistic and theologically rich engagement with Scripture.^[1] The origins of this interpretive method trace back to the patristic period of early Christianity, influenced by Jewish allegorical traditions and the New Testament's typological readings of the Old Testament.^[2] Key early developer Origen of Alexandria (c. 185–254 AD) emphasized a distinction between the literal (or historical) sense and the spiritual or mystical sense, viewing allegory as a higher level of insight into divine truths hidden beneath the text's surface.^[3] Augustine of Hippo (354–430 AD) further advanced the framework by integrating literal interpretation with spiritual applications, as seen in his De doctrina christiana, where he advocated discerning Scripture's signs to uncover moral and allegorical depths.^[4] During the Middle Ages, the four senses were systematized and popularized, notably by Thomas Aquinas (1225–1274) in his Summa Theologica, who prioritized the literal sense while harmonizing it with the spiritual senses to support doctrinal teaching.^[5] A Latin distich from this era, attributed to Augustine of Dacia (d. 1282), memorably summarizes the senses: Littera gesta docet, quid credas allegoria, moralis quid agas, quo tendas anagogia ("The letter shows the deeds; allegory what to believe; moral what to do; anagogy where to aim").^[1] In practice, the four senses enable interpreters to move from the historical events described in Scripture to their profound theological, ethical, and eschatological implications, fostering a unified vision of God's revelation.^[1] For instance, the crossing of the Red Sea in Exodus has a literal sense as a historical liberation, an allegorical sense prefiguring Christ's victory over sin through Baptism, a moral sense urging perseverance in trials, and an anagogical sense symbolizing entry into eternal life.^[1] This method, while rooted in pre-modern exegesis, continues to inform contemporary Catholic biblical scholarship, balancing historical-critical analysis with spiritual insight under the Church's magisterial guidance.^[1]

Overview

Definition and Origins

The four senses of Scripture constitute a traditional hermeneutical framework in Christian biblical interpretation, comprising the literal sense, which pertains to the historical events and the intended meaning of the human author as discerned through exegesis, and three spiritual senses that build upon it: the allegorical sense, which reveals spiritual or typological meanings often pointing to Christ and the Church; the moral sense, which provides ethical guidance for human behavior; and the anagogical sense, which directs attention to eschatological realities and future heavenly fulfillment.^[2] This multilayered approach recognizes Scripture's divine inspiration, allowing it to convey multiple levels of meaning without contradiction, as the spiritual senses derive their validity from the foundational literal sense.^[6]^[7] The origins of this framework trace back to Jewish exegetical traditions, particularly the allegorical method employed by Hellenistic Jewish philosopher Philo of Alexandria (c. 20 BCE–50 CE), who interpreted the Hebrew Scriptures symbolically to harmonize them with Greek philosophy, viewing the literal text as a shadow of deeper philosophical truths.^[8] Early Christian interpreters adapted these techniques, finding precedents in the New Testament itself, such as Paul's explicit allegorical reading in Galatians 4:21–31, where the historical figures of Hagar and Sarah symbolize the covenants of slavery (the law) and freedom (promise through Christ).^[9] Similarly, Hebrews 8–10 presents the Old Testament tabernacle and sacrifices as a "shadow" and "copy" of heavenly realities fulfilled in Christ's superior priesthood and atonement, illustrating an anagogical dimension that elevates historical events to eternal significance.^[10] Central to the framework is the distinction that the literal sense serves as the indispensable foundation, upon which the allegorical, moral, and anagogical senses are constructed; without a sound grasp of what the text actually says in its historical and literary context, the spiritual interpretations risk distortion. The term "senses" derives from the Latin sensus, denoting meaning or signification, underscoring the belief in Scripture's richly layered, divinely intended profundity rather than a singular, superficial reading.^[7]

Importance in Christian Exegesis

The four senses of Scripture—literal, allegorical, moral, and anagogical—serve a pivotal role in Christian exegesis by enabling the harmonization of apparent contradictions through multiple layers of meaning that reveal the text's unified theological depth. This interpretive framework connects historical events with spiritual realities, allowing tensions such as those between Old and New Testament narratives to be resolved as part of a divine pedagogy that unfolds across the canon.^[5] For example, passages that seem inconsistent on a surface level can be understood as signifying deeper Christological or eschatological truths, fostering a cohesive reading of the Bible as a single, inspired narrative.^[11] At its theological core, the four senses affirm Scripture's character as both human expression and divine revelation, echoing 2 Timothy 3:16, which declares that "all scripture is inspired by God and is useful for teaching, for refutation, for correction, and for training in righteousness." This dual authorship, as elaborated in Dei Verbum, accommodates the sacred writers' intentions within God's overarching purpose, enriching catechesis by linking doctrinal truths to lived faith, liturgy by illuminating sacramental mysteries, and theology by integrating revelation's salvific trajectory.^[12] The approach has primarily shaped exegesis in Catholic and Orthodox traditions, drawing endorsement from Church Fathers like Augustine and Origen, through medieval summae such as Thomas Aquinas's Summa Theologica (I, q. 1, a. 10), which defends the validity of multiple senses grounded in the literal.^[13] While influential through patristic sources, Protestant traditions have generally emphasized the literal sense, critiquing the spiritual senses to avoid allegorization detached from the text. Modern reaffirmation in Catholic teaching appears in Vatican II's Dei Verbum (no. 12), which prioritizes the literal sense as foundational while upholding the spiritual senses' value in light of Church tradition, and in Benedict XVI's Verbum Domini (no. 37), which praises the patristic harmony of senses for guiding faith-filled interpretation today.^[12]^[14] By balancing these dimensions, the four senses avert reductionist pitfalls, such as confining exegesis to historical criticism alone, which risks overlooking divine intent, or excessive allegorization, which detaches from the text's historical anchor.^[5] Instead, it cultivates holistic faith formation, inviting believers into a transformative encounter with Scripture that nourishes personal virtue, communal worship, and doctrinal fidelity, particularly within traditions that embrace it.^[14]

The Four Senses

Literal Sense

The literal sense of Scripture refers to the meaning conveyed by the words of the biblical text as intended by the human author, discovered through exegesis that follows the rules of sound interpretation, including attention to literary forms, cultural context, and historical circumstances.^[15] This sense encompasses what the author directly aimed to express, whether in narrative, poetry, prophecy, or other genres, while recognizing that God, as the principal author, accommodates divine truth to human modes of understanding.^[12] For instance, parables may employ figurative language, but their literal sense conveys the specific moral or theological point the author sought to teach within the cultural framework of the time.^[16] The primary method for ascertaining the literal sense is grammatical-historical exegesis, often aligned with the historical-critical approach in Catholic tradition, which involves linguistic analysis of grammar, syntax, and semantics in the original languages (Hebrew, Aramaic, Greek); textual criticism to reconstruct the most accurate version from ancient manuscripts; and consideration of archaeological and historical evidence to illuminate the socio-cultural setting.^[16] These tools ensure interpretation respects the author's intent and the text's genre, avoiding anachronistic impositions while probing the "modes of feeling, speaking, and narrating" proper to the era.^[12] In Christian tradition, the literal sense holds primacy as the foundational layer upon which the three spiritual senses—allegorical, moral, and anagogical—are built, preventing misinterpretation and ensuring theological arguments rest on solid ground.^[13] Thomas Aquinas emphasized this in his Summa Theologica, arguing that while words primarily signify things in the literal sense, the spiritual senses derive from those things only after the literal meaning is established, as God intends multiple layers without obscuring the primary intent.^[13] Modern Catholic teaching reaffirms this hierarchy, stating in Dei Verbum (§12) that exegesis attentive to the literal sense, guided by Church tradition, reveals the unified message of salvation across Scripture.^[12] Representative examples illustrate the literal sense's application. The Book of Joshua depicts the conquest of Canaan as a historical sequence of events fulfilling God's covenant promises to the Israelites, recounting military campaigns, land allotments, and covenant renewals as real occurrences in Israel's early history, rather than mythical fabrications.^[17] Similarly, the Psalms, attributed largely to David, function as poetic prayers that literally express the king's authentic emotions—such as repentance in Psalm 51 after his sin with Bathsheba or trust amid persecution in Psalm 23—rooted in his personal experiences, even as their lyrical form invites deeper resonance.^[18] These instances underscore how the literal sense provides the historical and authorial bedrock that supports further spiritual insights without extending into symbolic or ethical derivations.^[15]

Allegorical Sense

The allegorical sense of Scripture interprets events, persons, or words in the Bible as types or symbols that prefigure Christ, the Church, or the sacraments, revealing deeper Christological and ecclesial meanings within the sacred text.^[1] This sense uncovers how Old Testament realities point forward to their fulfillment in the New Testament, such as the Passover lamb symbolizing Christ's sacrificial death.^[1] Biblical foundations for this sense include Paul's description of Adam as a "type" of the one who was to come, namely Christ, illustrating how the first man's role foreshadows the redemptive work of the second. Similarly, in 1 Corinthians, the Israelites' journey through the wilderness—crossing the sea, receiving manna, and facing trials—serves as an allegory for the Christian's spiritual pilgrimage and participation in Christ's sacraments. Another example is the brazen serpent raised by Moses in Numbers, which prefigures Christ's crucifixion, as Jesus himself states that the Son of Man must be lifted up just as Moses lifted the serpent in the desert. Key principles distinguish legitimate typology in the allegorical sense from arbitrary allegory: interpretations must remain anchored in the literal sense of the historical events and conform to apostolic tradition to avoid subjective inventions. This typological approach ensures that symbolic meanings emerge organically from Scripture's unity, respecting the divine authorship while illuminating salvation history. The allegorical sense was popularized by Origen of Alexandria (c. 185–c. 253), who extensively employed it in his commentaries to uncover spiritual depths beneath the literal text, influencing subsequent Christian exegesis.^[19] It was later systematized within the framework of the four senses during the medieval period, integrating Origen's insights with a more structured hermeneutic.^[20]

Moral Sense

The moral sense, also known as the tropological sense, pertains to the ethical teachings derived from Scripture that guide human actions toward virtue and away from vice, ultimately directing the soul toward union with God. According to the Catechism of the Catholic Church, this sense interprets the events and figures in Scripture as models for righteous behavior, as they were written "for our instruction, that by steadfastness and by encouragement of the scriptures we might have hope" (Rom 15:4). Thomas Aquinas defines it as the aspect in which "the deeds of Christ or the things which signify Christ are signs of what we ought to do," emphasizing its role in shaping moral conduct based on divine example.^[11]^[13] This sense integrates insights from the literal and allegorical interpretations to foster personal application in the spiritual life, transforming scriptural narratives into practical directives for charity, justice, and holiness. For instance, the Parable of the Good Samaritan (Luke 10:25–37) not only recounts a historical act of mercy but tropologically urges believers to imitate the Samaritan's compassion toward neighbors in need, embodying the command to love others as oneself. Augustine employs this approach in his sermons, using such parables to exhort congregations toward ethical living, as seen in his exposition where he concludes the Samaritan's aid as a call to "go, and do thou in like manner," applying Christ's mercy to everyday moral duties.^[11]^[21] In patristic tradition, Augustine frequently drew on the moral sense in his preaching to cultivate virtues like humility and neighborly love, viewing Scripture as a tool for conscience formation amid daily trials. Aquinas further connects this sense to the virtue of prudence, the practical wisdom that discerns right action in particular circumstances, linking scriptural ethics to the informed conscience as a guide for virtuous decision-making in pursuit of the common good.^[13] Exemplary biblical passages illustrate this sense vividly. The Ten Commandments (Ex 20:1–17) serve as direct moral legislation, prescribing duties toward God and neighbor—such as honoring parents and prohibiting theft—to establish a framework for ethical community life. Similarly, the Book of Proverbs presents wisdom as moral instruction, with its opening declaring the purpose "to know wisdom and instruction, to understand words of insight, [and] to receive instruction in wise dealing, in righteousness, justice, and equity" (Prov 1:2–3), training readers in virtues like diligence and integrity. The Parable of the Talents (Matt 25:14–30) tropologically promotes stewardship and industriousness, warning against slothful neglect of God-given abilities while rewarding faithful use, as Aquinas notes in his commentary that it signifies raising scriptural meanings to divine moral imperatives.^[11]^[22]^[23]

Anagogical Sense

The anagogical sense of Scripture, also known as the eschatological sense, directs the interpreter's gaze upward to eternal realities and the ultimate fulfillment of God's plan, where temporal events and figures prefigure the end times, the resurrection of the body, and the beatific vision in heaven. This sense reveals how earthly realities symbolize the heavenly Jerusalem and the destiny of the redeemed, transcending historical or moral applications to emphasize cosmic consummation in Christ.^[24] As articulated in the Catechism of the Catholic Church, it involves reading Scripture in light of the New Covenant, where Old Testament figures find their eternal completion in the glory of the Lord, whom believers will see face to face. The biblical foundation for the anagogical sense lies in passages that portray earthly promises as signs of an enduring heavenly reality, such as Revelation 21:2, which depicts the holy city, New Jerusalem, coming down out of heaven as a bride adorned for her husband, symbolizing the perfected communion of God with humanity at the eschaton.^[12] Similarly, Hebrews 11:10 describes Abraham as dwelling in tents by faith, awaiting the city with foundations whose architect and builder is God, pointing to the eternal homeland beyond temporal sojourning.^[24] These texts underscore the unity of God's salvific plan, where the spiritual sense, including the anagogical, emerges from the divine authorship that embeds eschatological hope within the literal narrative. Theologically, the anagogical sense complements the other senses of Scripture by orienting believers toward eschatological hope and divine judgment, fostering a vision of the Church as both militant on earth and triumphant in heaven, thus integrating the full mystery of Christ across time.^[24] It reveals the reciprocal interiority between present grace and future glory, encouraging contemplation of the beatific vision as the goal of creation and redemption. In this way, it enriches exegesis by linking the allegorical types of eternal realities to their ultimate eschatological context, without deriving present ethical directives.^[6] Representative examples illustrate this sense: the Exodus narrative, recounting Israel's journey from slavery to the promised land, prefigures the soul's departure from the corruption of sin toward the liberty of eternal glory and rest in the heavenly homeland.^[25] Likewise, the manna provided in the wilderness (Exodus 16:4) types the heavenly Eucharist, sustaining believers not merely for earthly pilgrimage but for everlasting life in the divine presence, as echoed in John 6:31-35.^[24] The depiction of Jerusalem in the Psalms, such as Psalm 122:6 urging prayers for its peace, symbolizes the celestial city of God, where the faithful will dwell in unending fellowship (Revelation 21:2-4).^[26]

Historical Development

Late Antiquity

In the patristic era of Late Antiquity, the foundations of multi-layered scriptural interpretation began to take shape, particularly through the Alexandrian school, where Origen of Alexandria (c. 185–254 AD) pioneered an allegorical method that viewed Scripture as possessing a threefold structure: literal (somatic or bodily), moral (psychic or soulish), and spiritual (pneumatic). In his seminal work On First Principles (Book IV), Origen likened Scripture to the human composition of body, soul, and spirit, arguing that the literal sense edifies the simple believer like the "flesh" of the text, the moral sense guides ethical progress for the advancing soul, and the spiritual sense unveils divine mysteries for the perfect, such as typological revelations of Christ.^[19]^[27] This approach, influenced by Hellenistic philosophy, aimed to harmonize apparent contradictions in the biblical text and elevate it beyond mere history to a vehicle for contemplation.^[19] Contrasting with Alexandria's emphasis on allegory, the Antiochene school, flourishing from the 4th to 6th centuries, advocated a more restrained typological approach that prioritized the literal sense to preserve the historical integrity of Scripture. Key figure Theodore of Mopsuestia (c. 350–428 AD) critiqued excessive allegory as speculative and prone to multiple arbitrary meanings, insisting instead that the literal sense, grounded in the author's intent and human language as divine accommodation, contained all essential truths, supplemented by typology for spiritual connections between Old and New Testaments.^[28]^[29] This school's method, exemplified by figures like Diodore of Tarsus and John Chrysostom, sought to balance Christ's full humanity with scriptural historicity, avoiding the perceived excesses of Alexandrian exegesis.^[28] Early Christian interpreters drew significant influence from Jewish traditions, including Philo of Alexandria's (c. 20 BCE–50 CE) allegorical exegesis, which blended Platonic philosophy with biblical interpretation to uncover transcendental meanings, and midrashic methods that explored typological and moral layers in Torah narratives. Philo's approach, treating Scripture as a repository of both literal events and symbolic virtues, directly shaped Origen's framework by providing a model for merging Jewish lore with Greco-Roman thought, while midrashic techniques informed typological readings that linked patriarchal figures to Christian typology.^[30] These Jewish roots facilitated a fluid integration of historical and spiritual senses in patristic exegesis.^[30] Augustine of Hippo (354–430 AD) further refined this emerging hermeneutic in De Doctrina Christiana, distinguishing between literal signs—direct meanings requiring linguistic knowledge (e.g., Hebrew and Greek) and contextual analysis—and figurative senses that encompassed allegorical and moral dimensions when the literal contradicted faith or ethics. He outlined a proto-fourfold structure by emphasizing moral lessons for virtuous living (e.g., charity as the interpretive goal) and allegorical revelations of spiritual realities (e.g., Paul's use of Hagar and Sarah as covenants), while hinting at anagogical elements in eternal truths symbolized by numbers like forty for testing or fasting.^[31]^[4] Augustine's method, guided by love of God and neighbor, incorporated Tichonius's seven rules for resolving ambiguities, bridging literal accuracy with deeper edification in works like his Confessions and sermons.^[31] Debates on scriptural interpretation intensified at the Council of Ephesus in 431 AD, where Christological controversies highlighted divergent exegetical approaches, as Cyril of Alexandria defended Mary's title Theotokos through typological readings of passages like John 10:30 to affirm Christ's unified divinity and humanity, against Nestorius's more literal separation of natures. This council, while primarily doctrinal, underscored the role of interpretive methods in resolving theological disputes, reinforcing the need for balanced literal and spiritual senses.^[32] By the 5th century, these patristic developments marked a transition from Origen's and Augustine's fluid threefold sense—focused on literal, moral, and allegorical layers—to an emerging fourfold framework that incorporated the anagogical sense for eschatological insights, notably through John Cassian (c. 360–435 AD) in his Conferences, who distinguished the spiritual sense into allegorical and anagogical components, driven by liturgical and theological demands for comprehensive scriptural depth.^[5] This evolution, without full medieval systematization, laid the groundwork for later refinements while maintaining exegesis as a tool for spiritual ascent.^[5]

Medieval Period

In the High Middle Ages, the four senses of Scripture reached a point of maturation and standardization through the works of key scholastic theologians, building on earlier patristic foundations. Hugh of St. Victor (c. 1096–1141), a prominent figure in the Victorine school at the Abbey of Saint Victor in Paris, explicitly articulated the four senses in his Didascalicon (c. 1127), describing them as the literal (historical events and facts), allegorical (symbolic truths pointing to Christ and the Church), tropological (moral lessons for personal conduct), and anagogical (eschatological meanings oriented toward eternal life). He emphasized the literal sense as the foundation from which the spiritual senses are derived, likening the process to extracting honey from a honeycomb, while cautioning against over-allegorization without historical grounding. This framework served as a pedagogical tool for integrating liberal arts with theological study, influencing the Victorine tradition's emphasis on contemplative reading of Scripture.^[33] Thomas Aquinas (1225–1274), a Dominican theologian, further systematized the four senses in his Summa Theologica (I, q. 1, a. 10), affirming the primacy of the literal sense—where words directly signify realities intended by the human author—while arguing that the spiritual senses (allegorical, moral/tropological, and anagogical) are also divinely intended by God as the principal author of Scripture. For Aquinas, the allegorical sense reveals how Old Testament figures and events prefigure the New Testament realities, the moral sense directs human actions toward virtue, and the anagogical sense elevates the mind to heavenly glory; all derive from and do not contradict the literal sense, ensuring interpretive harmony. This Dominican approach contrasted with but complemented the more mystical Victorine method, embedding the four senses within a broader Aristotelian-Thomistic synthesis of faith and reason. St. Bonaventure (1221–1274), another Franciscan scholastic, integrated the four senses into his mystical theology, particularly in works like the Breviloquium (1257), where he viewed them as layers unveiling the divine light within Scripture, fostering ascent from literal understanding to ecstatic union with God. In the Franciscan and Victorine traditions, this method supported contemplative practices, such as lectio divina, emphasizing the tropological and anagogical senses for spiritual formation. The four senses also permeated medieval liturgy and art; for instance, the stained-glass windows of Chartres Cathedral (c. 13th century) depicted biblical scenes that invited viewers to engage all four levels, from historical narratives to moral and eschatological insights, reinforcing doctrinal teaching in visual form.^[34]^[35] During the Renaissance in the 14th and 15th centuries, humanist scholars began to emphasize philological accuracy and the literal-historical sense, critiquing excessive spiritualizing as obscuring Scripture's plain meaning, as seen in the work of Lorenzo Valla (c. 1407–1457), who applied textual criticism to the Vulgate and New Testament Greek.^[36] This shift, documented in historical analyses of exegetical evolution, marked a transition toward more text-critical methods while preserving the four senses in official Church teaching.^[37]

Applications and Interpretations

Relation to Old and New Testaments

The four senses of Scripture provide a framework for understanding the Old Testament as a divinely ordained preparation for the New Testament, where historical events and institutions described in the literal sense serve as foundational realities that the spiritual senses—particularly the allegorical—reveal as prefigurations of Christ's redemptive work. For instance, the literal history of covenants in the Old Testament, such as those with Abraham and Moses, is interpreted allegorically as types pointing to the new covenant established by Christ, while sacrificial practices are seen as foreshadowing his paschal sacrifice on Calvary. This typological approach underscores the continuity of God's salvific plan, with Old Testament realities gaining deeper significance through their fulfillment in the New.^[38] In the New Testament, this fulfillment validates the spiritual senses, as exemplified by Jesus' own interpretive method in Luke 24:27, where he explains how the Scriptures concerning himself are fulfilled beginning with Moses and all the prophets, employing allegory to link Old Testament events to his life, death, and resurrection. Similarly, Jesus' parables often carry moral and anagogical layers, urging ethical living and pointing to eschatological hope, thereby demonstrating how the New Testament actualizes the deeper meanings embedded in the Old. These interconnections affirm the four senses as tools for discerning the progressive revelation across both testaments.^[38] The application of the four senses thus highlights the unity of Scripture as a single divine narrative, where the Old and New Testaments mutually illuminate each other without positing a rupture or dualism between them, directly countering heresies like Marcionism that sought to sever the Old Testament from the Christian canon. By integrating literal history with spiritual typology, this hermeneutic preserves the Old Testament's enduring value as the Word of God while revealing its orientation toward Christ.^[38] However, the four senses also present interpretive challenges, particularly in balancing the literal sense—central to Jewish readings of the Old Testament—with Christian typology that emphasizes fulfillment in Christ, requiring careful discernment to avoid diminishing the original historical and covenantal contexts. This tension has played a role in ongoing debates about supersessionism, where post-Vatican II Catholic teaching, affirming that the Old Covenant has never been revoked, rejects notions of outright replacement while upholding typology as a means of harmonious fulfillment rather than abrogation.^[39]

Examples from Patristic and Scholastic Writings

One prominent example of the four senses applied to a biblical passage appears in patristic interpretations of the Israelites' crossing of the Red Sea in Exodus 14. The literal sense describes the historical event of the Hebrews' escape from Egyptian pursuit, with the sea parting to allow safe passage while drowning Pharaoh's army. Ambrose of Milan, in his catechetical work On the Mysteries, elaborates this literal occurrence as prefiguring Christian sacraments, particularly emphasizing the allegorical sense where the crossing symbolizes baptism, as the waters destroy sin's power (echoing 1 Corinthians 10:1-2) and the Egyptians represent vices submerged in the baptismal font. Augustine of Hippo, in Sermon 213, develops the moral sense by likening sins to pursuing enemies that are overcome through immersion in the "sea" of baptism, urging believers to enter this spiritual washing to achieve victory over personal faults and live righteously. For the anagogical sense, Augustine in Sermon 223E extends the imagery to ultimate salvation, portraying the crossing as a paradigm leading to eternal deliverance, where past sins are fully obliterated, pointing toward the heavenly homeland beyond earthly trials.^[40]^[41]^[41] Patristic exegesis also employs the four senses in analyzing Jacob's dream of the ladder in Genesis 28:10-22. The literal sense recounts Jacob's vision during his flight, where a ladder extends from earth to heaven with angels ascending and descending, accompanied by God's promise of land and blessing. Origen of Alexandria, in his allegorical approach outlined in fragments of his Homilies on Genesis, interprets the ladder as symbolizing Christ as the mediator between divine and human realms, bridging heaven and earth through the Incarnation and facilitating spiritual ascent (aligned with John 1:51). Gregory the Great, in Moralia in Job (Book XXVIII), advances the moral sense by viewing the ladder's rungs as steps of virtuous progression, encouraging believers to climb through humility, prayer, and good works to overcome vices and grow in holiness. The anagogical sense, per Gregory, reveals the angels' eternal ministry, depicting unending divine assistance in the heavenly kingdom where the faithful participate in celestial harmony forever.^[42]^[42] In scholastic tradition, Thomas Aquinas applies the four senses to the parable of the vineyard from Isaiah 5:1-7 and Matthew 21:33-46. The literal sense conveys Israel's historical unfaithfulness, as the vineyard—planted and tended by God—yields wild grapes, signifying the nation's rebellion and impending judgment. Aquinas, compiling patristic insights in his Catena Aurea on Matthew 21, highlights the allegorical sense where the vineyard represents the Church as the true vine (John 15:1), with Christ as the cornerstone replacing corrupt leaders, fulfilling Old Testament prophecies in the New Covenant. The moral sense calls individuals to fruitfulness, exhorting ethical living through justice and obedience to avoid spiritual barrenness, as working in the vineyard denotes righteous deeds. Anagogically, Aquinas connects the parable to eternal reward, where faithful laborers receive the heavenly inheritance, contrasting the tenants' loss with the joy of unending divine communion.^[43]^[43]^[43] Patristic and scholastic authors integrated the four senses methodically in homilies and commentaries to nourish faith, often beginning with the literal narrative to ground hearers before unfolding spiritual layers for edification. Ambrose and Augustine, in catechetical homilies like On the Mysteries and Easter sermons, wove the senses into baptismal instructions, using typology to link Old Testament events to sacraments and virtues, thereby guiding converts toward moral transformation and eschatological hope. Origen's allegorical commentaries, such as on Genesis, layered mystical insights atop historical exegesis to reveal Christ's hidden presence, while Gregory the Great's Moralia applied moral and anagogical readings to Job and visions like Jacob's ladder for contemplative ascent. Aquinas systematized this in scholastic works like the Summa Theologica (I, q. 1, a. 10) and Catena Aurea, harmonizing patristic voices to demonstrate how all senses derive from the literal, ensuring interpretations serve doctrinal unity and pastoral application without contradiction.^[40]^[41]

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[22]
St. Thomas Aquinas: Catena Aurea - Gospel of Matthew
He that received five talents, is he that is able to raise all the meanings of the Scriptures to their more divine significations; he that has two is he that ...
[23]
[PDF] A Correlation of the Roman Canon and the Fourfold Sense of Scripture
With respect to spiritual exegesis, this study establishes a supra-linear approach to Scripture by developing insights of Henri de Lubac into the reciprocal ...
[24]
[PDF] Hermeneutical Perspectives of Biblical Typology - CSL Scholar
Oct 1, 1985 · triumphant (anagogical sense). All four senses were to be sought in ... examples in Scripture should be taken as indicative of the general.
[25]
(PDF) The Four Senses of Reading Scripture - Academia.edu
A teaching document that defines and explores the use of the Four Senses of Scripture; drawing from the teachings of Catholic Tradition, and the Jewish roots of ...<|control11|><|separator|>
[26]
ORIGEN, "On First Principles" (ca. 225)
Dec 19, 2008 · That the first "sense," then, is profitable in this respect, that it is capable of imparting edification, is testified by the multitudes of ...
[27]
School of Antioch | History, Key Figures, Literal Interpretation, & Facts
School of Antioch, Christian theological institution in Syria, traditionally founded in about ce 200, that stressed the literal interpretation of the Bible.<|separator|>
[28]
What Was the Antiochene School of Interpretation?
Dec 5, 2022 · In other words, the Antiochenes were faithful to look beyond the literal meaning of a sentence by acknowledging the author's use of creative ...
[29]
Philon (4), ‘Philo’
### Summary of Influence of Jewish Midrash and Philo on Early Christian Biblical Interpretation
[30]
None
Below is a merged summary of Augustine's discussion on the senses of Scripture in *De Doctrina Christiana* (Books 2 and 3), combining all the information from the provided segments into a single, comprehensive response. To maximize detail and clarity, I will use a structured format with sections and a table where appropriate to organize the dense information efficiently. All key points, examples, and references are retained, and useful URLs are listed at the end.
[31]
CHURCH FATHERS: On Christian Doctrine, Book II (St. Augustine)
A sign is a thing which, over and above the impression it makes on the senses, causes something else to come into the mind as a consequence of itself.Missing: proto- | Show results with:proto-
[32]
What happened at the Council of Ephesus? | GotQuestions.org
Dec 19, 2024 · The Council of Ephesus was primarily concerned with the doctrine of Nestorianism, though it also denounced Pelagianism and re-affirmed the Nicene Creed.
[33]
[PDF] Didascalicon; a medieval guide to the arts - Internet Archive
Produced at Fulda in 1176-77, it accompanies the text of Hugh's Didascalicon. Wisdom in which the Form of thePerfect Good stands fixed).
[34]
Bonaventure - Stanford Encyclopedia of Philosophy
Nov 1, 2005 · Theology depends upon Scripture in a similar way, for scripture offers certain truths to be believed, but theology looks at the same truths ...
[35]
A Structural Analysis of Bonaventure's Omnium artifex docuit me ...
6 Second, there are four senses of Scripture and so the use of four also suggests Scriptural ... Under the material cause, Bonaventure ascribes to Scripture four.
[36]
Henri de Lubac's Genealogy of Modern Exegesis and Nicholas of ...
Dec 17, 2012 · According to Henri de Lubac's history of medieval exegesis, the fourteenth century marked the tipping point for the disintegration of ...
[37]
Baptism Prefigured in Old Testament - Ambrose - Crossroads Initiative
Jul 14, 2020 · As you see, holy baptism was prefigured even then at the crossing of the sea, where the Egyptians perished but the Hebrews escaped.Missing: Red interpretation allegorical sense
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[PDF] Augustine-Sermons-184-229.pdf - Wesley Scholar
over in the Red Sea. Your sins are your enemies; they follow, but as far as the sea. When you yourselves enter the sea, you escape them, they will be blotted.
[39]
Moralia in Job (Morals on the Book of Job) - Book XXVIII (Book 28)
Sometimes God speaks through Angels by images presented to the eyes of the heart; as Jacob when sleeping saw a ladder leaning against heaven. [Gen.28, 12] ...
[40]
St. Thomas Aquinas: Catena Aurea - Gospel of Matthew
In Isaiah the people of the Jews is called the vineyard, and the threats ... parable of the vineyard, without interposing any other speaker. For it may ...