Book Review

History and Spirit: The Understanding of Scripture According to Origen

By: Henri de Lubac, S.J.
Translated by Anne Englund Nash
San Francisco: Ignatius, 2007

Submitted to Edward Smither, PhD

in partial fulfillment of requirements for CHHI 697

James W. Fogal
December 17, 2010

I.

INTRODUCTION

Henri de Lubacs publication of 1950 -- History and Spirit: The Understanding of Scripture
According to Origen is a very comprehensive study of Origens method of Scriptural
interpretation. Ever since his death, Origen has been attacked from many angles. His approach
to understanding Scripture was vilified and he has been labeled a heretic by some. There has
also been a continuous link made by his enemies to Arianism.
The book being reviewed is an attempt at defending Origens approach to Scriptural
interpretation. The author was not an apologist for Origen but rather an expert on Origen.1 He
acknowledged that there were errors in some of Origens doctrines,2 so he is not attempting to
defend all of Origens statements. Rather, he believes that much misinformation has been
circulating about Origen and that he has not been given an honest study by most scholars. His
attempt is to encourage modern students and scholars to read and understand Origens approach
to Scripture.

II.

KEY THEMES ADDRESSED

As mentioned above, deLubacs argument is that Origen is rarely read even by his critics.3
The author believes that if most critics would actually read a good portion of the writings of the
man they are criticizing, then either their argument and opinion would vanish or at least it would
be modified. Of course it would be almost impossible for a person to have read all of Origens

1 Scheck, Thomas P. History and Spirit: The Understanding of Scripture according to Origen.

Nova et Vetera (English Edition) 7, no. 2 (April 2009): 538.

2 deLubac, Henri. History and Spirit: The Understanding of Scripture According to Origen.

Translated by Anne Englund Nash. (San Francisco: Ignatius, 2007) 60.

3 Ibid. 37-8.
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writings if they were all available, it would approach 1,000 titles.4 But merely reading a
percentage of Origens writings would help. One reviewer mentioned that today it is primarily
Protestant scholars who have begun to examine Patristic exegesis of the Bible without prejudice.
One such scholar mentioned is Thomas Oden5 to has taken time to examine Patristic exegesis.
Also, it is asserted that those who have attacked Origen often use two apologetic pieces
Contra Celsum and Peri Archon to make their criticism. These pieces were not written for a
Christian audience but rather for non-Christians (i.e., pagans, Jews) who were attacking
Christianity.6 These apologetic treatises utilized ad hominem attacks and other rhetorical devices
to respond to the attacks hurled at Christianity he was not attempting to state a method of
Scriptural interpretation in these two works.7 Unfortunately, these two works have been used
(i.e., out of context) by his critics to help prove that he is heretical by over-allegorizing
Scripture. One reviewer who disagreed with deLubacs approach to Origen agreed with him on
this point.8 Instead of searching for a clearly stated principal of interpretation (which deLubac
believes is a futile attempt), his suggestion is to observe the actual exegesis performed by Origen
to see how he actually applied his system.9 When analyzing Origens exegetical works, one will
4 Ibid. 42.
5 Scheck 534.
6 Ibid. 35.
7 Ibid. 36.
8 McKenzie, John L. A chapter in the history of spiritual exegesis: De Lubac's Histoire et

esprit. Theological Studies 12, no. 3 (September 1, 1951): 375.

9 Scheck 536.
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see clearly that he was not attempting to explain away passages of Scripture but rather
accepted the text and message at differing levels.
Origen utilized a three-fold approach to interpreting Scripture.10 The first level is the literal
understanding of the text -- this is available for all readers. And most every verse of the Bible is
to be understood literally. For instance, he devotes considerable space in one work to defend
every detail in the story of Noahs ark.11 In fact, he criticized Jews for not accepting the
literal/historical facts of Scripture as he did.12 He took pride in stating that he was bound to what
the Apostles said and did not deviate from that.13 Although, he did admit that there were certain
passages of Scripture that could not be taken literally.14 The second level is sometimes referred
to as the moral level and other times referred to as the mystical level.15 This was a deeper
understanding of what God intended to communicate, with fewer Christians able to understand
these truths. The highest level of understanding Scripture was the mystical and spiritual level.16
Only the most spiritually mature Christians will be able to understand this level of the Scripture
it will be very few Christians. Origen makes the point also that these three levels of

10 deLubac 160.
11 deLubac 107.
12 deLubac 105.
13 Ibid. 76.
14 Ibid. 111.
15 deLubac 161 and 163.
16 deLubac 161 and 163.
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understanding Scripture are not in opposition but rather are an order of faith17 and are
understood in continuity,18 as a person matures in their faith. Often, as support for his claim, he
would reference the Apostle Pauls statements in the New Testament that refer to the difference
between a babe in Christ versus a more mature person of faith.19
The higher level of understanding Scripture was also referred to as Spiritual Exegesis.20 Over
the years, many other church fathers utilized this approach to understanding Scripture21 -- like
Athanasius and Basil. One of his arguments against the heretics was that he used this level of
exegesis, whereas they were ignorant of this level of revelation.22 Another similar concept that
he constantly reiterated was that Scripture is full of mysteries23 and that virtually every passage
of Scripture has a hidden mystery within it24 -- he even went so far as to state that Scripture is an
ocean of mysteries.25 But he insisted that the mysteries of Scripture were not to be

17 Ibid. 192.
18 Ibid. 205.
19 Ibid. 173.
20 Ibid. 49.
21 Ibid. 40.
22 Ibid. 57.
23 Ibid. 103.
24 Ibid. 194.
25 Ibid. 159.
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contemplated alone. Rather, the imperative for the Christian was to find a way to allow the
deeper truths of Scripture to permeate ones life on a daily basis.26
Origen is often accused of having allowed Greek philosophy to overtake his theology. But he
was very critical of secular philosophy.27 He saw it as a potential danger that could drag a person
away from their faith if not controlled. Philosophy must always be treated as secondary to
Scripture. If not, it will be destructive.
Because of his high value on Scripture, he is the founder of biblical science.28 And when
understood properly, all Scripture is harmonious and without contradiction.29

III.

STRENGTHS AND WEAKNESSES OF THIS BOOK

This book is an amazingly well researched work that was intended to cause Christian
scholars to rethink their approach to Origen. The number of footnotes is voluminous and would
be very helpful to a scholar studying this work in detail. In addition, this author is not defending
everything ever written by Origen. He admits that at some points Origen cannot be defended.30
This adds to the credibility of deLubac in that he is honest in his approach to Origen.
26 Ibid. 446.
27 Ibid. 89 92.
28 Ibid. 471.
29 Ibid. 58.
30 Scheck 538.
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But, it will have a limited audience due to the size of the volume (i.e., over 500 pages of
reading). Only the most committed (i.e., students and scholars) will work their way through this
work. Also the number of footnotes can be intimidating to the non-scholar, as well as the amount
of Latin and Greek phrases and words throughout the book. deLubac was clearly a very erudite
man and this book is evidence of it. But this will limit the number of people who would have an
interest in reading it.
Another weakness is the amount of detail in which the author included. His intent was to
enhance his argument with a copious amount of evidence. But for many readers, they will have
difficulty reading through the many pages of illustrations and examples of each point.

IV.

SUMMARY

Overall, this is an important book that will challenge students and scholars to not approach
Origen with pre-conceived notions and prejudice. Rather it is hoped that more students will
begin reading Origens work prior to making a judgment on him. With this book now being
translated into English, possibly the book will obtain a wider audience and help more students
and scholars take an honest look at Origens approach to Scripture.

V.

WORKS CITED

deLubac, Henri. History and Spirit: The Understanding of Scripture According to Origen.
Translated by Anne Englund Nash. (San Francisco: Ignatius, 2007).
McKenzie, John L. A chapter in the history of spiritual exegesis: De Lubac's Histoire et esprit.
Theological Studies 12, no. 3 (September 1, 1951): 365-381.
Scheck, Thomas P. History and Spirit: The Understanding of Scripture according to Origen.
Nova et Vetera (English Edition) 7, no. 2 (April 2009): 532-8.
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