Relevant bibliographies by topics / Allegorical interpretation of the Bible

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Academic literature on the topic 'Allegorical interpretation of the Bible'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Allegorical interpretation of the Bible"

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Kubat, Rodoljub. "Literal in contrast to alegorical interpretation: History versus myth." Zbornik Matice srpske za drustvene nauke, no. 166 (2018): 207–20. http://dx.doi.org/10.2298/zmsdn1866207k.

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Allegoresis as an exegetical method originated within Hellenistic schools of philosophy, and it expressed the Hellenistic thought to a great extent. First interpreters of the Bible who started using allegorical interpretation were the Hellenized Jews - Aristobulos and Philo of Alexandria. Later Christian interpreters followed in their footsteps, especially the representatives of the Alexadrian School, of whom the most notable is Origen. Biblical interpreters were faced with the problem of relation between the literal and the allegorical interpretation from the very beginning. The source of that problem was the Christian understanding of history, namely, the belief that God has really revealed Himself in history. Denial of text?s historical meaning deprived the formative events of faith of any meaning. On the other side, the sole view of the history as series of events from the past which have no deeper meaning led exegesis to sterile literalism. Tensions between the literal interpretation and the allegoresis escalated particularly in the 4th century when Emperor Julian the Apostate tried to revive Hellenistic paganism. In order to revive old myths, he made use of allegoresis. In polemic writings against the Christians he also emphasized that the Bible has to be understood allegorically. Prominent Christian theologians then arose against allegorical interpretation, seeing in it as a serious threat for the correct understanding of the Scripture. In that exegetical battle, the most notable were: Basilius the Great, Diodoros of Tarsus and Theodore of Mopsuestia. In this paper we will take a look at that exact moment in history.
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Kim, Jungwoo. "Once again Looking into the Allegorical Interpretation of the Bible." Canon&Culture 8, no. 2 (October 31, 2014): 5–40. http://dx.doi.org/10.31280/cc.2014.10.8.2.5.

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Bardski, Krzysztof. "Song of Songs and the charism of Mother Theresa of Calcutta (Cant 1:5-2:17)." Warszawskie Studia Teologiczne 32, no. 4 (January 5, 2019): 106–22. http://dx.doi.org/10.30439/wst.2019.4.6.

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The ancient Christian tradition considered the allegorical interpretation of the Bible as an important mean of spiritual formation in the life of the Church. This approach to the Biblical text has been neglected in modern times due to the use of historical-critical methods in the Biblical exegesis. However, it seems that the intuitions of the Fathers of the Church may still be inspiring, especially for certain spiritual actualizations of the Scripture. In some contexts of the life of the Church, e.g. spiritual retreats, the symbolical and allegorical reading of the Bible can be still fruitful, especially in connection with new spiritualties emerging in modern times. Even more, the access to critical editions of patristic works and the semiotic approach to the Biblical text make possible new understandings that may enrich the living tradition of Biblical interpretation.
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Spies, Marijke. "'Poeetsche fabrijcken' en andere allegorieën, eind 16de-begin 17de eeuw." Oud Holland - Quarterly for Dutch Art History 105, no. 4 (1991): 228–43. http://dx.doi.org/10.1163/187501791x00137.

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AbstractThe French poets of the 15th and 16th centuries (the 'rhétoriqueurs') attached importance to 'poetrie' in the sense of fiction- primarily mythological fiction. This view was adopted by rhetoricians in the South Netherlands (De Castelein), where early Renaissance poets subsequently invested mythological 'poetrie' with a neo-platonic theory of inspiration (De Heere). There was however some resistance to this kind of 'poetic' rendering in the North Netherlands, as well as to the allegorical interpretation directly linked with it (Coornhert). There was a twofold reason for this: the Reformatory rejection of allegorical bible interpretation, and the general humanist respect for the literal meaning of texts. Consequently, a different kind of poetry emerged which was more rhetorically argumentative than artistically fictional. Only later Van Mander was to introduce firmly the neo-platonic interpretation of myths, about which he entered into discussion with H. L. Spiegel, a friend of Coornhert's and a leading light in De Eglentier, the Amsterdam chamber of rhetoric.
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Ohana, Michal. "Rabbi Eliezer Ashkenazi's Commentary on the Garden of Eden Story: Between Exegesis and Religious Thought." AJS Review 42, no. 2 (November 2018): 489. http://dx.doi.org/10.1017/s036400941800048x.

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This essay investigates Rabbi Eliezer Ashkenazi's commentary on the story of the Garden of Eden, first exploring his method of Bible commentary in general. In his interpretation of the Bible he vehemently distances himself from allegorical interpretation that abandons the plain meaning of the text, and holds that while biblical stories function as allegory (mashal), they all, without exception, actually occurred as written. Ashkenazi's interpretation of the Garden of Eden episode serves as a platform for presenting his thoughts regarding two of the main issues that occupied Jewish thinkers during the Middle Ages and the early modern period: human perfection and the proper balance between the divine Torah and intellectual inquiry. The examination of Ashkenazi's reading of this biblical episode shows that his perspective concurs with that of his colleagues in the Sephardic Diaspora throughout the Ottoman Empire, who identified with the moderate camp of the Sephardic philosophical tradition, which sees man as the purpose of creation and believes Torah study should precede philosophical inquiry.
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Esterson, Rebecca. "Allegory and Religious Pluralism: Biblical Interpretation in the Eighteenth Century." Journal of the Bible and its Reception 5, no. 2 (October 25, 2018): 111–39. http://dx.doi.org/10.1515/jbr-2018-0001.

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AbstractThe Christian discourse of the literal and spiritual senses in the Bible was, in the long eighteenth century, no less tied to perceptions of Jewish interpretive abilities than it had been previously. However, rather than linking Jews with literalism, in many cases the early modern version of this discourse associated Jews with allegory. By touching upon three moments in the reception history of the Bible in the eighteenth century, this article exhibits the entanglement of religious identity and biblical allegory characteristic of this context. The English Newtonian, William Whiston, fervently resisted allegorical interpretations of the Bible in favor of scientific and literal explanations, and blamed Jewish manuscript corruption for any confusion of meaning. Johan Kemper was a convert whose recruitment to Uppsala University reveals an appetite on the part of university and governmental authorities for rabbinic and kabbalistic interpretive methods and their application to Christian texts. Finally, the German Jewish intellectual Moses Mendelssohn responded to challenges facing the Jewish community by combining traditional rabbinic approaches and early modern philosophy in defense of a multivocal reading of biblical texts. Furthermore, Mendelssohn’s insistence on the particularity of biblical symbols, that they are not universally accessible, informed his vision for religious pluralism. Each of these figures illuminates not only the thorny plight of biblical allegory in modernity, but also the ever-present barriers and passageways between Judaism and Christianity as they manifested during the European Enlightenment.
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Krzysztofik, Małgorzata. "Motyw walki Jakuba z aniołem w piosence Jacka Kaczmarskiego wobec tradycji żydowskiej i chrześcijańskiej." Poznańskie Studia Teologiczne, no. 32 (August 5, 2019): 229–44. http://dx.doi.org/10.14746/pst.2018.32.14.

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The purpose of this publication is the interpretation of the song of Jacek Kaczmarski titledJacob wrestling with the angel which shows the speci city of the poet’s view of the biblical theme. In the rst part of the article, I discuss the gure of the Patriarch Jacob in the Bible and culture. Then I present the patriarch’s wrestling with an unknown opponent as it is shown in Jewish and Christian commentaries. In the interpretation of Kaczmarski’s song, I draw attention to the di eren- ces and similarities with the Scriptures and with Jewish and Christian interpretations. Kaczmarski creatively reinterprets the biblical theme. The song does not follow Jewish interpretations which see the unknown opponent as a guardian angel of Esau, archangel Michael or Satan. Nor does it follow Christian interpretations (psychological, allegorical, spiritual, mystical). The poem is close to these comments (Jewish and Christian), which in the wrestling opponent see God in the form of an angel and a shepherd. Kaczmarski’s interpretation is unique, for in his poem the main purpose of the struggle is freedom – an overriding value in human life. The winner turns out to be a crippled Jacob. The weak man wins with God because he dared to ght for freedom.
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Budiselić, Ervin. "Lessons from the Early Church for Today’s Evangelical Christianity." Kairos 11, no. 1 (July 9, 2017): 67–90. http://dx.doi.org/10.32862/k.11.1.3.

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Presuming that within Evangelical Christianity there is a crisis of biblical interpretation, this article seeks to address the issue, especially since Evangelicals view the existence of the church as closely connected to the proclamation of the Truth. Starting with a position that Evangelical hermeneutics is not born in a vacuum, but is the result of a historical process, the first part of the article introduces the problem of sola and solo scriptura, pointing out some problematic issues that need to be addressed. In the second part, the article discusses patristic hermeneutics, especially: a) the relationship between Scripture and tradition embodied in regula fidei and; b) theological presuppositions which gave birth to allegorical and literal interpretations of Scripture in Alexandria and Antioch. In the last part of the article, based on lessons from the patristic era, certain revisions of the Evangelical practice of the interpretation of Scripture are suggested. Particularly, Evangelicals may continue to hold the Bible as the single infallible source for Christian doctrine, continue to develop the historical-grammatical method particularly in respect to the issue of the analogy of faith in exegetical process, but also must recognize that the Bible cannot in toto play the role of the rule of faith or the analogy of faith. Something else must also come into play, and that “something” would definitely be the recovery of the patristic period “as a kind of doctrinal canon.”
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Nicholsky, Evgeny, and Dorota Walczak. "FROM HISTORICISM TO SYMBOLISM. CHANGES IN RUSSIAN ORTODOX ICONOGRAPHY OF THE 16th CENTURY." Bulletin of Udmurt University. Series History and Philology 31, no. 2 (May 11, 2021): 271–75. http://dx.doi.org/10.35634/2412-9534-2021-31-2-271-275.

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The main purpose of this article is to show the changes that occurred in Russian church iconography in the 16th century. The authors analyze new iconographic plots that appeared in the 16th century, such as the “New Testament Trinity”, “The Tree of Jesse”, “The Militant Church”, as well as showing plots in which radical changes took place in this century, for example, “The Last Judgment”. The iconography of the four-part icon of the Annunciation Cathedral of the Moscow Kremlin, iconic for 16th-century Moscow iconography, is examined in detail. The main tendency of the era is being restored, consisting in the gradual displacement of historical plots by allegorical-symbolic plots based on the interpretation of the Bible by theologians and on revelations.
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Wijaya, Agetta Putri. "Tafsir Alegoris, Konstruksi Teologis, dan Unsur Erotis dalam Kitab Kidung Agung." Indonesian Journal of Theology 4, no. 2 (December 1, 2017): 237–56. http://dx.doi.org/10.46567/ijt.v4i2.42.

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Song of Songs is afforded relatively rare attention in church, where an allegorical mode of reading often continues to serve as the default interpretative strategy for examining this particular book of the Bible. And this remains the case, despite the development of numerous other approaches that can better account for elements of eroticism as contained in that book. In this essay, discursive problematics arising from the interpretation of Song of Songs are considered in detail, in order to ascertain the reason for the church's aversion toward using some such exegetical method that would be more attuned to the erotic elements within Song of Songs. One's own willingness to be open to such erotic elements in Song of Songs may even assist in bringing the church to realize the riches to be found therein. Such riches may then also serve as basis for a more progressive constructive theology concerning human sexuality. As such, the church may thus regard Song of Songs as its biblical warrant for constructing a theology that regards sexuality in a more positive manner.
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Dissertations / Theses on the topic "Allegorical interpretation of the Bible"

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Karlowicz, Tobias Amadeus. "Reclaiming Pusey for theology : allegory, communion, and sacrifice." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/4122.

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Edward Bouverie Pusey once towered over nineteenth-century British theology, but he has now fallen into almost entire insignificance. However, analysis of this decline (Chapter 1) leads to a reassessment. His development—especially his complicated relationship with pre-Tractarian High Church Anglicanism—shows a deep criticism of post-Enlightenment intellectual trends, from his early years through his association with the Oxford Movement and the Tracts for the Times, to the end of his life (Chapter 2). This criticism led him to the patristic use of allegory, both as a biblical hermeneutic and as a creative, complex, image-based approach to theology (Chapter 3). His development of High Church theology (seen especially through comparison with Waterland) and his use of allegory can be traced throughout his theology. His understanding of union with Christ and theosis reveals both: the sacraments have a strong symbolic dimension, while his positions on baptismal regeneration and the real presence of Christ in the Eucharist show a development rather than a rejection of earlier High Church theology (Chapters 4 and 5). His understanding of the atonement blends High Church reliance on sacrificial types with his unitive theology to reconfigure traditional satisfaction theory as restoration of love for God, rather than redemption from punishment—a position which marks Pusey as an important transitional figure in 19th c. theology (Chapter 6). The flexibility of Pusey's allegorical approach also allows him to blend a High Church tradition of spiritual sacrifice with sacramental participation in Christ's self-offering, so that sacrifice becomes an aspect of union with Christ (Chapter 7). Pusey's use of allegory shows similarities to postmodern theology, while his development of High Church theology shows his originality (Chapter 8).
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Folkerth, Wes 1964. "Nathaniel Hawthorne's subversive use of allegorical conventions." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56665.

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The literary and socio-political environments of early nineteenth-century America demanded from Hawthorne a new formulation of the allegorical mode, which in turn afforded him means to critique that same historical situation. His metonymic and realistic uses of allegorical techniques invert the emphasis of traditional allegory, permitting him subversively to critique the idealist principles of contemporary historiography and the Transcendentalist movement. Hawthorne's discontent with antebellum historiography's conflation of the Puritan colonists and the Revolutionary fathers, and with Transcendentalism's disregard for the darker side of human nature, led him to critique these idealisms in his fictions. His appropriation of allegorical conventions allowed him to enact this critique subversively, without alienating the increasingly nationalistic American reading public. This subversive program exerts a global influence on Hawthorne's work. The first chapter of this thesis defines my use of the term "allegory." The second situates Hawthorne within the allegorical tradition, the third within the American ideological context. The last two chapters identify and discuss Hawthorne's appropriations of the allegorical conventions of personification and procession as they are found in each of the three forms in which he most commonly wrote: the sketch, the tale, and the historical romance.
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Elliott, Mark 1948. "Archaeology, Bible and interpretation: 1900-1930." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/288877.

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This is a study of the interpretation of archaeological data by Anglo-American Bible scholars, though the emphasis is primarily American, in scholarly and popular publications from 1900-1930. The major archaeological research interest for many Anglo-American biblical scholars was its direct reflection on the biblical record. Many were devout and reared on a literal reading of Scripture. Traditional scholars insisted that the function of archaeology was to provide evidence to validate the Bible and to disprove higher criticism. They were clearly motivated by theological concerns and created an archaeology of faith that authenticated the word of the Lord and protected Christian doctrines. Liberal or mainstream scholars rejected conservative methods that simply collated archaeological data to attack the documentary hypothesis and its supporters. Several eminent Bible scholars developed important studies on the interpretation of archaeological results from Palestine. They participated eagerly in analyzing archaeological material and refused to concede the field of biblical archaeology to theologically-motivated conservative scholars and theologians. They were determined to conduct important investigations of the archaeological evidence free from theological bias. Palestinian excavations lacked the spectacular architectural and inscriptural remains unearthed in Egypt and Mesopotamia. The popular press did occasionally report on the progress of several excavations from Palestine, but, for the most part, Palestinian excavations concentrated on tells and pottery and the results were disappointing. However, by the 1920s the New York Times was a major source of information concerning archaeological news and frequently carried stories that indicated that archaeology was confirming the biblical record and many of the Bible's revered figures. The Times played a vital role in popularizing biblical archaeology and contributed many illustrations of amazing archaeological discoveries that "proved" the historicity of the biblical text. W. F. Albright's scholarly conclusions in the 1920s were moderate. Albright's scholarship was not motivated by theological concerns as many have assumed. Though his religious convictions were assuredly conservative, his scholarship had little in common with the tendentious archaeological assumptions created by conservative Bible scholars and theologians. Albright's interpretations were based on the archaeological data and not on theological dogma.
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Jefferson, Wayne Hugh. "The educational purpose of art : a study of the life and works of G.F. Watts." Thesis, University of Southampton, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327608.

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Wagers, William D. (William Delbert). "An Interpretation of Archaic Medical Treatises." Thesis, University of North Texas, 1993. https://digital.library.unt.edu/ark:/67531/metadc500572/.

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Ancient peoples did not distinguish between philosophy, religion, and science. Scientific truth did not exist apart from divine truth. Any new idea, finding, or theory was assimilated into a monolithic mythological structure. This is one of the causes of the underestimation of ancient science: it is always packaged in a myth - the method of preserving information in an oral culture. The mythological medium allowed the preservation and dissemination of hard-won, empirical, scientific knowledge through generations of preliterate peoples. The context for mythological memorization, or simply tradition, needed to be easily and naturally acquired. The ideal context was the anthropomorphic context, the ontogenic context. This is the Grand Allegory - the anthropomorphization of information. Biomyths are essentially biological texts allegorized in esoteric language.
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Gibbs, Carl B. "Principles of Bible interpretation an independent-study text /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Stafford, Barbara Ann. "Bernard Lonergan and New Testament interpretation." Thesis, University of Nottingham, 2008. http://eprints.nottingham.ac.uk/11165/.

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Recent explorations in New Testament hermeneutics registers the need for a more wholistic approach to the text that also takes into consideration the role of the interpreter. This thesis investigates the potential of the theological method of jesuit theologian Bernard Lonergan (d. 1984) in the task of interpretation. His methodology is promising as a hermeneutical tool as his theological framework takes into consideration both theological operations and the theologian as subject. While this study finds that there are distinct advantages in his approach, it also finds that there is need for development in the affective realm. In this regard, the work of Robert Doran is drawn on as a complement to Lonergan's methodology. Doran's contribution is significant, yet it is also restrictive. To broaden the perspective, the thesis draws on Jungian psychological material and it is suggested that both Lonergan's and Doran's findings can be more fully exploited as a hermeneutical tool, if the understanding of the role and function of the symbol is expanded.
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Honig, Matthew. "The oral nature of the Bible." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Pak, Luke Kyungwhan. "Teaching the Inductive Bible Study Method of Bible Interpretation to Adults: a Comparison of Three Instructional Approaches." Thesis, University of North Texas, 1996. https://digital.library.unt.edu/ark:/67531/metadc277581/.

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This study compared three groups of adult learners in a church education environment in order to determine the effectiveness of using lecture/demonstration plus cooperative learning elements with or without group processing (LCL) as compared to the use of lecture/demonstration plus individualistic learning elements (LIL) with the Inductive Bible Study Method (IBSM) as the common subject for all groups. While group A experienced highly structured cooperative learning without having group processing, group B experienced highly structured cooperative learning with an emphasis on group processing. Group C served as a control group. This study took place with a total of five class hours. For measuring student cognitive achievement, the subjects were administered a written pretest and posttest in the form of a "use-of-IBSM measure." For measuring students' attitude toward Bible interpretation (as promoted by IBSM), the students responded to an "attitude-toward-Bible-interpretation measure" at pretest and posttest. For measuring students' affective reactions, the students responded to a posttest-only "students'-satisfaction-with-the-learning-experience measure". Students' attitude toward the philosophy behind IBSM was measured by using an "attitude-toward-IBSM" instrument at posttest. In addition, teachers and students were interviewed orally at posttest to ascertain their affective reactions to the instructional approach they experienced. Connections between demographic data and students' use and/or attitude toward ISBM, as well as their satisfaction with the learning experience and attitude toward cooperative versus individualistic instructional methodology were also explored. The data from the use-of IBSM as well as attutide-toward-Bible-interpretation measures were analyzed by analysis of covariance. Other posttest-only tests were analyzed by a priori comparisons. Three major findings of this study were: (1) LCL did not produce any significant impact on learners' use of IBSM, attitude toward IBSM, or satisfaction with the learning experiences compared to LIL; (2) Group processing did not enhance the achievement effects of the experimental group B when compared to other contrast groups; and (3) LCL promoted students' affective outcomes in the areas of consensus building and intragroup dynamics.
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Evans, John MacLaren. "Elihu and the interpretation of the book of Job." Thesis, University of Glasgow, 1990. http://theses.gla.ac.uk/1933/.

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Detailed analysis of a number of passages in 32-37 establishes: (1) that Elihu does not present a solution to the problem of the suffering of the innocent: his view of suffering as punishment for actual sin and intended to communicate to man the necessity of repentance, is not an enunciation of a distinctive conception of divine pedagogy or discipline, but represents essentially the same position as that of the three friends; (2) that neither his name nor his more extensive genealogy is significative of a spectral mediatorial role; it is probable that they merely fulfil the interpolator's purpose in symbolising the exalted spiritual status of Elihu and thereby legitimising the belated appearance of a hitherto unacknowledged participant in the debate; (3) that there is no basis for the conception of Elihu as a mediator between God and man; on the contrary, it is evident that he intervenes on behalf of God and against Job; his speeches are principally a polemic against the Divine speeches, to be understood, not as providing a transition to the theophany, but as rendering the appearance of God altogether unnecessary. In conclusion, it is suggested that a diachronic approach has continuing value in application not only to the book of Job, but to the Old Testament as a whole. A synchronic approach is in danger of assuming an intrinsic unity which in actuality does not exist. In its final form, Job is an amalgam that, far from possessing a theological or a literary, even a dramatic, unity, contains a multiplicity of voices and traditions, of which Elihu is one. To see the book otherwise is to neutralise the dynamic quality or message which has made it so enduring.
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Books on the topic "Allegorical interpretation of the Bible"

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Interpreting the Song of Songs: Literal or allegorical? Leuven: Peeters, 2016.

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Cottrell, Dana George. Genesis 1: The design and plan for the kingdom of Heaven : A, the beginning. Bloomington, IN: WestBow Press, 2010.

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Cottrell, Dana George. The seven days of creation. Lima, Ohio: Fairway Press, 1996.

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Ṿisbukh, Śimḥah. Arbaʻah nikhnesu be-fardes. Ḳiryat Yam: Śimḥah Ṿisbukh, 1999.

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Maurus, Rabanus. Allegorie sulla Scrittura. Città del Vaticano: Libreria editrice vaticana, 2002.

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La philosophie de Moïse: Essai de reconstitution d'un commentaire philosophique préphilonien du Pentateuque. Paris: J. Vrin, 1987.

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Wünsch, Thomas. Spiritalis intellegentia: Zur allegorischen Bibelinterpretation des Petrus Damiani. Regensburg: S. Roderer, 1992.

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My perfect one: Typology and early Rabbinic interpretation of Song of Songs. New York: Oxford University Press, 2015.

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Podzeit, Utz. Die Freude an der Tora als Weisung des Weges zum Vater: Auslegungen der Rabbinen und des Aurelius Augustinus zu Psalm 1. Frankfurt am Main: Peter Lang, 2009.

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Sherman, Hazel Ellen. Reading Zechariah: An attempt to assess the allegorical tradition of Biblical interpretation through the commentary of Didymus the blind. Birmingham: University of Birmingham, 1995.

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Book chapters on the topic "Allegorical interpretation of the Bible"

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Barton, John. "Biblical interpretation today." In The Bible, 157–80. 2 [edition]. | New York : Routledge, 2019. | Series: The basics: Routledge, 2019. http://dx.doi.org/10.4324/9780429025792-7.

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Salvesen, Alison. "Jewish Bible interpretation." In The Biblical World, 906–17. 2nd ed. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315678894-56.

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Prickett, Stephen. "The Bible and Literary Interpretation." In The Blackwell Companion to Nineteenth-Century Theology, 395–411. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444319972.ch19.

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Loopstra, Jonathan. "The Syriac Bible and its Interpretation." In The Syriac World, 293–308. First [edition]. | New York: Routledge, 2018. | Series: Routledge worlds: Routledge, 2018. http://dx.doi.org/10.4324/9781315708195-18.

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Glaser, Ida. "Biblical interpretation in Islamic context." In Reading the Bible in Islamic Context, 3–28. New York : Routledge, 2018. | Series: Routledge biblical interpretation in Islamic context series ; 1: Routledge, 2017. http://dx.doi.org/10.4324/9781315106748-1.

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Barbeau, Jeffrey W. "The Scriptures: The Interpretation of the Old Testament." In Coleridge, the Bible, and Religion, 47–76. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230610262_4.

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Barbeau, Jeffrey W. "The Scriptures: The Interpretation of the New Testament." In Coleridge, the Bible, and Religion, 77–110. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230610262_5.

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Barbeau, Jeffrey W. "The Church: Tradition as the Master-Key of Interpretation." In Coleridge, the Bible, and Religion, 111–26. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230610262_6.

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Cybulski, Łukasz. "Interpretation in the 16th Century Polish Bible Exegesis." In Word of God, words of men, 303–16. Göttingen: Vandenhoeck & Ruprecht, 2019. http://dx.doi.org/10.13109/9783666552779.303.

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Flechner, Roy. "The Bible, exegesis, and the interpretation of law." In Making Laws for a Christian Society, 111–30. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series: Studies in early medieval Britain and Ireland: Routledge, 2021. http://dx.doi.org/10.4324/9781351267243-7.

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Conference papers on the topic "Allegorical interpretation of the Bible"

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Murai, Hajime. "Introducing Scientific Methods for the Interpretation of the Bible: Quantitative Analysis of Christian Documents." In 2012 13th ACIS International Conference on Software Engineering, Artificial Intelligence, Networking and Parallel & Distributed Computing (SNPD). IEEE, 2012. http://dx.doi.org/10.1109/snpd.2012.18.

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Hahury, Hendri D., Imelda C. Poceratu, and Ariviana L. Kakerissa. "The Internalization and Interpretation of Bible Teaching through the Tradition of Picking Up Nutmeg seed in the booi Congregation." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.32.

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