What are St. Cyril of Alexandria’s views regarding the interpretation of the Holy Bible?

We conclude our discussion on typology and allegory in the School of Alexandria with excerpts from Alexander Kerrigan’s study on St. Cyril of Alexandria’s methods of Biblical interpretation.

Regarding St. Cyril’s methods, Kerrigan writes, “Our author rounds off his conclusions in three propositions, which, though formulated negatively, are quite positive in their contents: 1) it is a mistake to hold that the law has been abolished to the extent that none of its prescriptions have any force; 2) it is likewise a mistake to think that it is altogether useless; τά ἁναγχαῖα [necessary things], if they are explained, are still useful; 3) finally, it is erroneous to claim that the law cannot be used a proof of the truth.”¹⁸⁶

St. Cyril of Alexandria says, “Great spiritual wealth … was pounded into the Mosaic oracles.”¹⁸⁷

Naturally, if we wish to avoid burying this richness, we ought to stop using the literal interpretation. It is clear that St. Cyril does not wish to speak much about this topic: “the Law is at once both perfect and imperfect: perfect if understood spiritually, speaking to us about the mystery of Christ, and in turn imperfect if the mind of those under guidance proceeds only to the letter, the concreteness of the factual meaning being, as it were, only half of knowledge.”¹⁸⁸ St. Cyril reiterates these thoughts again and again.¹⁸⁹ Throughout his writings, he frequently repeats the saying of St. Paul the Apostle, “The letter kills, but the Spirit gives life” (2 Cor. 3:6). This verse became a universal slogan of that time. He again says:

“‘The letter of the Law kills,’ remember, according to Paul in his wisdom, and in itself it is a useless shadow, but it has become for us who understand it most beneficial for an understanding of Christ and has emerged as a kind of spiritual shower irrigating in some fashion the earth under heaven. It is true that the Law, which formerly was harsh and unbearable for the ancients, has become for us a guide to the mystery of Christ so that even through it we may succeed in bearing fruit by reducing the density of the shadow to the reality.”¹⁹⁰

186 Alexander Kerrigan, St. Cyril of Alexandria, Interpreter of the Old Testament , (Pontificio Istituto Biblico Roma, 1952): p. 136. See also St. Cyril of Alexandria, The Worship in Spirit and Truth (PG 68:140A).

187 Alexander Kerrigan, St. Cyril of Alexandria, Interpreter of the Old Testament , (Pontificio Istituto Biblico Roma, 1952): p. 138. See St. Cyril of Alexandria, Commentary on John , Pusey II:385 4f.

188 St. Cyril of Alexandria, Commentary on Hosea 3 (FOTC 115:97).

189 See Alexander Kerrigan, St. Cyril of Alexandria, Interpreter of the Old Testament , (Pontificio Istituto Biblico Roma, 1952): p.139, footnote 5 for a list of quotation references.

190 St. Cyril of Alexandria, Commentary on Amos 9 (FOTC 116:124).