Martin Luther

If God does not open and explain Holy Writ, no one can understand it; it will remain a closed book, enveloped in darkness.

In McCartney, Let the Reader Understand (Bridge Point, 1994), 94.

Martin Luther

When I was a monk I allegorized everything. But after lecturing on the epistle to the Romans I came to have some knowledge of Christ. For therein I saw that Christ is not an allegory, and I learned to know what Christ actually was.

In McCartney, Let the Reader Understand (Bridge Point, 1994), 93.

Thomas Aquinas

The multiplicity of these senses does not produce equivocation or any other kind of multiplicity, seeing that these senses are not multiplied because one word signifies several things; but because the things signified by the words can themselves be types of other things. Thus in Holy Writ no confusion results, for all the senses are founded on one – the literal – from which alone can any argument be drawn, and not from those intended in allegory, as Augustine says. Nevertheless, nothing of Holy Scripture perishes on account of this, since nothing necessary to faith is contained under the spiritual sense which is not elsewhere put forward by the Scripture in its literal sense.

Summa Theologica 1.1.10 in McCartney, Let the Reader Understand (Bridge Point, 1994), 92.

Thomas Aquinas

The author of Holy Writ is God, in whose power it is to signify his meaning, not by words only (as man also can do) but by things themselves. So, whereas in every other science things are signified by words, this science has the property that the things signified by the words have themselves also a signification. Therefore that first signification whereby words signify things belongs to the first sense, the historical or literal. That signification whereby things signified by words have themselves also a signification is called the spiritual sense, which is based on the literal, and presupposes it. For as the apostle says (Heb. 10:1) the Old Law is a figure of the New Law and [Pseudo-] Dionysius says: “The New Law itself is a figure of future glory.” Again, in the New Law, whatever our Head has done is a type of what we ought to do. Therefore, so far as the things of the Old Law signify the things of the New Law, there is the allegorical sense; so far as the things done in Christ, or so far as the things which signify Christ, are types of what we ought to do, there is the moral sense. But so far as they signify what relates to eternal glory, there is the anagogical sense. Since the literal sense is that which the author intends, and since the author of Holy Writ is God, Who by one act comprehends all things by His intellect, it is not unfitting, as Augustine says (Confessions xii), if, even according to the literal sense, one word in Holy Writ should have several senses.

Summa Theologica 1.1.10 in McCartney, Let the Reader Understand (Bridge Point, 1994), 91.

John Wycliffe

For him the Bible was an all-sufficient guide without contradictions; mirroring the truth of God, it gave access to metaphysical reality. Wycliffe not only insisted on the primacy of Scripture; he also refused to separate theology from the Bible and laid a foudnation for reform by calling for church doctrine and practice to line up with Scripture. Using Augustine's principles, Wycliffe believed that the law of love should guide interpretation, that faith precedes understanding, and that the essential message of Scripture is plain to those who submit humbly to illumination by the Holy Spirit. Although colored by allegory, his preaching and his theological works were always built upon the brammatical-historical sense of Scripture, and he said all allegory should have a Christological focus. Wycliffe stood for the priesthood of the believer: individuals could work out their own salvation with the help of the gospel and without the church being the essential mediator of grace. Since this called for a Bible in the common language, he began translating the Vulgate into English. This work was completed after his death, probably by Nicholas of Hereford and John Purvey.

James T. Spivey Jr. in Bruce Corley et al, Biblical Hermeneutics, 2nd ed (Nashville: Broadman and Holman, 2002), 109.

Augustine

Augustine held a high view of Scripture: divinely inspired, it is without error and of supreme authority in matters of faith. With respect to its purpose, to bring salvation, the message is simple; but beyond that it is sublimely suprarational. Because unaided human reason cannot penetrate its profound truths, one must come to the Bible first in faith. It is faith which informs understanding, not vice versa. He said the goal of Bible study should be to learn how to love God and one’s neighbor. Therefore he guided interpretation by the twofold law of love: glean from it the principles of a pure life, which teach how to love God and one’s neighbor; and learn sound doctrine, which gives true knowledge about God and humankind.

James T. Spivey Jr. in Bruce Corley et al, Biblical Hermeneutics, 2nd ed (Nashville: Broadman and Holman, 2002), 101.

Medieval Hermeneutics

Learn first what you should believe, and then go to the Bible and find it there.

Hugo of St. Victor