In one of his letters, Church Father Jerome described scripture as “in infinite forest of meanings”. Likewise the towering Origen referred to the vastness of Biblical interpretation as “the exceedingly broad forest of Scripture.”
In the esteem of these two great minds, Scripture defies easy explanation. Instead the world of the Bible is a vast and sprawling forest. It is a world that is rich and lust. It is a world that is full of twists and turns. It is a world that defies simple solutions. It is a world that opens up new discoveries around every bend. It is a world that never exhausts its riches. It is a world of multiple possibilities of meaning.
With the poetic license of a Jerome or an Origen, the infinite forest of multiple possibilities is an alluring prospect. This touches the nerve of the Protestant sola scriptura by identifying the thickness of Scripture. As an infinite forest full of multiple possibilities of meaning, the Bible is alive and active today. It is more than capable of speaking truth and providing direction in the labyrinth of today and tomorrow’s moral quandaries. The faith of late 18th century France, the urban American church of the 21st century, and the rice patty farmers of Southeast Asia all read the same Scripture but with different eyes. Each person or group enters that broad forest and gleans meaning.
Yet, at the same time, I think there is uneasiness in affirming multiple possibilities of meaning. One of the core understandings of Biblical exegesis is thinking of it as a process that seeks to penetrate what the Biblical text meant as it left the pen of the Biblical author (or was edited by his redactor, or arranged by his editor, etc.). This view of exegesis seems to tip our hat to the impossibility of multiple meanings. The task of the interpreter is to come to the correct meaning of the text and correctly convey that text to his or her modern audience.
Is this not the very nature of a commentary? The commentator researches the historical context. He places the book in a literary, grammatical, and canonical setting. She uses all the tools of ancient and modern research to penetrate the old forms of thoughts. He converses with other commentators along the road, voicing his pleasure or disapproval. At the end, she offers her analysis on what the text means.
And what of heterodoxy or heresy? Certainly, we might all agree, the forest of Scripture isn’t infinite. There is a boundary between the lushness of orthodox Biblical meaning and the wasteland of heresy. There are certain interpretations that exclude other interpretations.
Is it possible to have it both ways? Can one, with Origen and Jerome, affirm the possibility of multiple possibilities of meaning and guard against heterodox meanings? Can one read two commentators who come to differing conclusions about the significance of a text and agree with both? Is it possible to attend two churches and hear two sermons on the same text and agree the Word of God has been proclaimed? Is there a via media that simultaneously affirms both the wideness and narrowness of the Biblical world?
I believe there is. I hope to explore this a bit over the next few weeks. As a thought experiment I’m going to look at some authors, past and present, who have attempted this same process.
My hope is that my next blog will look at Irenaeus and Isaac of Stella and the deposit or truth of faith and the place charity plays in interpretation.
