Gamera

My assumption has always been that an exegetical approach to Christian scriptures derived from a rabbinal tradition of commentary. The earliest systematic mention of Christian exegesis is attributable to Origen (as far as I can tell) or at least what references we have of Origen in the writings of others.

However, I came upon this quote from Porphyry, which seems to locate Origen's exegetical method not in Jewish scholarly practices, but Graeco-Roman tradition. Porphyry indicates that Origen took a preexisting Graeco-Roman tradition of texual exegesis and applied it to "Jewish Scriptures".

"As an example of this absurdity take a man whom I met when I was young, and who was then greatly celebrated and still is, on account of the writings which he has left. I refer to Origen, who is highly honored by the teachers of these doctrines. For this man, having been a student of Ammonius, who had attained the greatest proficiency in philosophy of any in our day, derived much benefit from his teacher in the knowledge of the sciences; but as to the correct choice of life, he pursued a course opposite to his. For Ammonius, being a Christian, and brought up by Christian parents, when he gave himself to study and to philosophy straightway conformed to the life required by the laws. But Origen, having been educated as a Greek in Greek literature, went over to the barbarian recklessness. And carrying over the learning which he had obtained, he hawked it about, in his life conducting himself as a Christian and contrary to the laws, but in his opinions of material things and of the Deity being like a Greek, and mingling Grecian teachings with foreign fables. For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures." Eusebius: Church History , in Nicene and Post-Nicene Fathers, 2nd Series, ed. P. Schaff and H. Wace, (repr. Grand Rapids MI: Wm. B. Eerdmans, 1955), Vo1 I, pp. 265-266


The reference to Cornutus is interesting, since it it presumably Lucius Annaeus Cornutus, the first century Stoic philosopher (not the later Aristotelian rhetorician that was Origen's younger contemporary). Cornutus seemed to have developed a proto exegetical method that he applied to pagan religious texts. But this begs the question: did Cornutus get his methodology from contact with rabbinical commentaries?

Does anybody have any insights into this issue?

andrewcriddle

See R.P.C. Hanson, Allegory and Event. A Study of the Sources and Significance of Origen's Interpretation of Scripture (or via: amazon.co.uk) (for Origen with some background) and
David Dawson, Allegorical Readers and Cultural Revision in Ancient Alexandria (or via: amazon.co.uk) (for the background; Dawson does not discuss Origen)

Much of Origen's exegetical method comes ultimately from the Jewish writer Philo of Alexandria, who was influenced by pagan Greek writers such as Cornutus at least as much as by rabbinic tradition.

I know of no evidence that writers like Cornutus were influenced by rabbinic sources.

Andrew Criddle

Ray Moscow

I suppose Origen, to take the example at the start of the OP, followed largely in the Alexandrian tradition of applying Platonic and other classical themes to Jewish -- and later, Christian -- scriptures.

Philo is the most famous example of this approach.

What I find intriguing is the question of how much of this approach influenced the NT itself.

Ray

andrewcriddle

Not very much IMO.

Hebrews may be influenced by this approach but not I think the rest of the NT.

Andrew Criddle

Ray Moscow

I think even the gospel of Mark carries a lot of Platonic themes, as well as of course a lot of Torah midrash.

Since its Gallilean geography is not very good, and since it is apparently intended for a Hellenised audience, it could fit well into such an Alexandrian tradition (or something similar). And the other gospels then carry the same influences.

Ray

Gamera

Thanks. I'll look the book up.

However, how do you account for the exegetical texts in the Dead Sea Scrolls. I'm not that familiar with the subtleties of the DSS, but my understanding is the exegetical texts predate Cornutus by a century. I'm not suggesting Cornutus was influenced by the DSS, only that they drew on an exegetical tradition that seems to predate (and possibly influences) Graeco-Roman exegesis.

Also, the Sirach text in the Septuagint seems to describe something like the exegetical method (in its praise of biblical scholarship), and Sirach also predates Cornutus.

mountainman

On the issue of Ammonius Saccas, there are in fact
two Ammonias Saccas. One who was the elder in the
neopythagorean tradition, and another referred to in
the literature of Eusebius. Ancient historians have
long made this distinction that there must in fact
be two Ammonius', if Eusebius is to be credited with
any form of historical authenticity.

Just in case you forgot.



Pete Brown

QUOTE FOR THE DAY:

"Be prepared".

andrewcriddle

Since Cornutus is slightly later than Philo. Philo cannot have used Cornutus as such. Philo was influenced by the pagan tradition of allegorical interpretation of which Cornutus was an example rather than by Cornutus himself.

Andrew Criddle