Role of Discernment in Using Analogies in Teaching and Writing
The Role of Discernment in Using Analogies
The use of analogies in teaching and writing is a crucial aspect of Christian pedagogy, as it enables the conveyance of complex spiritual truths through relatable comparisons with material things [2]. According to Aquinas, this method is befitting Holy Scripture because it caters to human nature, which attains intellectual truths through sensible objects. The early Church Fathers also employed analogies to explain Christian doctrine. For instance, Athanasius of Alexandria viewed the Law and the Prophets as a "holy school of the knowledge of God" that anticipated the reality of the Incarnation [3].
Discernment is essential when using analogies to avoid misinterpretation and ensure that the intended meaning is conveyed. Augustine cautions that while the sacred writers' obscurity can be imitated in certain contexts, it is not a model for Christian teachers to follow indiscriminately [1]. Rather, they should strive for clarity, as "true eloquence consists, not in making people like what they disliked, nor in making them do what they shrank from, but in making clear what was obscure" [1].
The Catechism of the Catholic Church outlines the various senses of Scripture, including the anagogical sense, which involves viewing realities and events in terms of their eternal significance [6]. This highlights the importance of discernment in interpreting and using analogies, lest they be misapplied or misunderstood. Calvin also emphasizes the need for discernment, warning against introducing "new forms of teaching" that may be innovative but not necessarily faithful to Scripture [4].
The Church Fathers recognized that analogies can be used to convey deeper truths, but they also acknowledged the potential for misinterpretation. Tertullian uses the analogy of mastering an art or science to illustrate the process of spiritual growth, while also warning against the dangers of defection or falling away [7]. Similarly, Augustine notes that the sacred writers' use of obscurity can be a means of exercising and training the minds of readers, but this should not be imitated by Christian teachers without careful consideration [8].
The role of discernment in using analogies is thus crucial, as it involves balancing the need for clarity with the risk of misinterpretation. By exercising discernment, Christian teachers and writers can effectively convey complex spiritual truths through analogies, while avoiding potential pitfalls. As Charles Hodge notes, the use of analogies can be a powerful tool for communicating doctrine, but it requires careful consideration of the context and intended meaning [5].
Sources
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 11--THE CHRISTIAN TEACHER MUST SPEAK CLEARLY, BUT NOT INELEGANTLY.: 26. For teaching, of course, true eloquence consists, not in making people like what they disliked, nor in making them do what they shrank from, but in making clear what was obscure; yet if this be done without grace of style, the benefit does not extend beyond the few eager students who are anxious to know whatever is to be learnt, however rude and unpolished the form in which it is put; and who, when they have succeeded in their object, find the plain truth ple”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Nature and Extent of Sacred Doctrine, Art. 9: Article: Whether Holy Scripture should use metaphors? I answer that, It is befitting Holy Writ to put forward divine and spiritual truths by means of comparisons with material things. For God provides for everything according to the capacity of its nature. Now it is natural to man to attain to intellectual truths through sensible objects, because all our knowledge originates from sense. Hence in Holy Writ, spiritual truths are fittingly taught under the likeness of material things. This is wha”
- CCEL (Patristic) “Athanasius of Alexandria, Select Works and Letters, section 32: §4. Vehicles of Revelation; Scripture, the Church, Tradition. ( a ) The supreme and unique revelation of God to man is in the Person of the Incarnate Son. But though unique the Incarnation is not solitary. Before it there was the divine institution of the Law and the Prophets, the former a typical anticipation ( de Incarn. 40. 2) of the destined reality, and along with the latter ( ib. 12. 2 and 5) ‘for all the world a holy school of the knowledge of God and the conduct of the soul.’ After it there is the history of the life and t”
- CCEL (Reformed) “Calvin, Commentary on 1-2 Timothy, Titus, Philemon, section 4.4: is a compound, and, therefore, may either be translated, “to teach differently,” or after a new method, or, “to teach a different doctrine.” The translation given by Erasmus, ( sectari ,) “ to follow,” does not satisfy me; because it might be understood to apply to the hearers. Now Paul means those who, for the sake of ambition, brought forward a new doctrine. If we read it, “to teach differently,” the meaning will be more extensive; for by this expression he will forbid Timothy to permit any new forms of teaching to be introduce”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 47: to this punishment as having sinned (so it is implied) in that one man’s sin. And it is repeated, over and over, that all are condemned, many are dead, many made sinners, etc., by one man’s offence, by the disobedience of one, and by one offence.” 211 211 Original Sin, III. i.; Works, vol. ii. p. 512. As guilt precedes punishment, if, as Edwards says, depravity or spiritual death is a punishment, then the imputation of the guilt of Adam’s first sin precedes depravity, and is not consequent upon it. This is the current representation throu”
- Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 3. the anagogical sense (Greek: anagoge, "leading"). We can view (part 2): 2 Kings, 1 and 2 Chronicles, Ezra and Nehemiah, Tobit, Judith, Esther, 1 and 2 Maccabees, Job, Psalms, Proverbs, Ecclesiastes, the Song of Songs, the Wisdom of Solomon, Sirach (Ecclesiasticus), Isaiah, Jeremiah, Lamentations, Baruch, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah and Malachi. The New Testament: the Gospels according to Matthew, Mark, Luke and John, the Acts of the Apostles, the Letters of St. Paul to the Romans, ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP, IV.--ON DEFECTION, OR FALLING AWAY. (part 1): 1. To exhibit the nature of defection or falling away, on the part of those who conduct themselves carelessly, it will not appear out of place to employ a similitude by way of illustration. Suppose, then, the case of one who had become gradually acquainted with the art or science, say of geometry or medicine, until he had reached perfection, having trained himself for a lengthened time in its principles and practice, so as to attain a complete mastery over the art: to such an one i”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 8.--THE OBSCURITY OF THE SACRED WRITERS, THOUGH COMPATIBLE WITH ELOQUENCE, NOT TO BE IMITATED BY CHRISTIAN TEACHERS.: 22. But although I take some examples of eloquence from those writings of theirs which there is no difficulty in understanding, we are not by any means to suppose that it is our duty to imitate them in those passages where, with a view to exercise and train the minds of their readers, and to break in upon the satiety and stimulate the zeal of those who are willing to learn, and with a view also to throw a veil ove”