On the Literal and Figurative Understanding of Genesis 2 (St. Augustine of Hippo)

By St. Augustine of Hippo

The listing of the seven days and the presentation of their works is given a kind of conclusion, in which everything that has been said already is called "the book of the creating of heaven and earth" (Gen. 2:4), even though it is only a small part of the book as a whole. But still it was entirely appropriate to give it this name, because these seven days furnish us with a miniature symbolic picture of the entire span of world history from start to finish. Then it goes on to tell the story of the man in more detail; and this whole account is to be analyzed in figurative, not literal terms, to put the minds of those who seek the truth through their paces, and lure them away from the business of the world and the flesh to the business of the spirit....

Violence in the Old Testament: A Patristic Perspective

By John Sanidopoulos

When we encounter troublesome violence in the Old Testament that unsettles us, we may take some solace in the possibility that these texts reflect theological and ideological concerns as encountered by the communities that first read these books. Similarly, the Church Fathers tended to not read these stories and interpret them literally, but they transcended the literal reading. They knew that God is not a genocidal maniac who seeks the destruction of human beings, therefore they understood that these passages only truly make sense spiritually and theologically, as they are intended.

Basil the Great on the Vanity of Reading Genesis as Science

In the passage below from Basil the Great's Hexaemeron (Homily 9), we see that Genesis avoids presenting vain scientific theories in order to focus on that which edifies and perfects the soul. To read Genesis either as a literal historical scientific account, or even infusing allegory into the text, is a vain attempt at reading this text outside of the divine intention behind its inspiration. In fact, the entire Bible is a theological book that primarily aims at the perfecting of our souls.

Basil the Great and the Allegorical Interpretation of Genesis

The text below gives a good summary of not only Saint Basil's view on allegory when it comes to interpreting Genesis 1, but also how when Basil refers to allegory he is referring to the way heretics and those who have a low view of Scripture interpreted it. Alternatively, when Basil says it should be examined literally, he is not referring to a literal historical approach, which is part of the modern debate, but to an approach that examines the text for what it says according to its literal words. The allegorical approach, which is speculative, avoids the basic message that is trying to be conveyed by Genesis 1, which is primarily spiritual as well relational, as far as what God's relationship is with His creation, as well as conveying a new revelation for the people of Israel in opposition to the surrounding pagan cultures.

By Christopher A. Hall

The clearest example we possess in English translation of Basil's exegesis and homiletical style is his Hexaemeron, a series of nine sermons he delivered on the six days of creation. He preached them at both evening and morning services during the Lenten season, but the exact date of the sermons is difficult to determine.

Gregory of Nazianzus, Basil's close friend, deeply admired Basil's Hexaemeron for its clear portrayal of the wonder of creation and its Creator. "Whenever I handle his Hexaemeron and take its words on my lips, I am brought into the presence of my Creator, and understand the works of creation, and admire the Creator more than before, using my teacher as my only means of site."