Abstract
for an understanding of biblical interpretation within the Russian Orthodox Church. Its purpose is not to advocate pro or contra Russian biblical scholarship, but to place the emphasis on the history of biblical interpretation in the Russian Orthodox Church and on Orthodox biblical hermeneutics. Two considerations are specifically pertinent to the study of this topic. First, the history of biblical interpretation is surveyed from a sole and specific perspective - from within a· historico-dogmatic development of the Russian Orthodox Church from the Kiev period of its history (9_13th century) till the Synodal period (1721-1917). Second, it is true that once originated, the Biblical Study in Russian Orthodoxy went its own way and developed its own fundamental principles of interpretation. Although many principles correlated and corresponded with general principles of biblical interpretation, in essence they form "Russian Orthodox Hermeneutics". This paper seeks to establish an outline of the essential elements of Orthodox biblical hermeneutics as they developed in the history of interpretation.
Highlights
This study attempts to identify the issues that are important for an understanding of biblical interpretation within the Russian Orthodox Church
Before we speak of the Orthodox hermeneu~ical position I would like to outline the historical trends of bible interpretation in the Russian Church
Soon after the beginnings of Russian Christianity, following the Baptism of Russia in 988, the handwritten editions of the biblical books became known in Kievan Rus'
Summary
Soon after the beginnings of Russian Christianity, following the Baptism of Russia in 988, the handwritten editions of the biblical books became known in Kievan Rus'. In 1776, Platon formulated the principles of bible interpretation and presented them as obligatory to the Faculty of Moscow Theological Academy (Platon 1913:691) He encouraged the interpreters of the Bible: (1) to search for the literal and historical meaning of the biblical texts, because the Scriptures should be understood in connection to the time and place of their authors; (2) to understand the Scriptures literally without searching for a mysterious unattainable meaning; (3) to be orientated on the works of patristic heritage as warrant of right interpretation; (4) to pray for the illumination of the Holy Spirit who can "open the eyes for understanding" (Platon 1913:691); (5) to consider the Bible as capable of explaining itself when the biblical books are taken in their totality and correlation. Still prevailed over the point-by-point interpretation of the biblical texts (cfMikhai11889:124-125)
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