Typology (theology)

In the fullest version of the theory of typology, the whole purpose of the Old Testament is viewed as merely the provision of types for Christ, the antitype or fulfillment.

The theory began in the Early Church, was at its most influential in the High Middle Ages and continued to be popular, especially in Calvinism, after the Protestant Reformation, but in subsequent periods, it has been given less emphasis.

Typology was frequently used in early Christian art, where type and antitype would be depicted in contrasting positions.

The usage of the terminology has expanded into the secular sphere; for example, "Geoffrey de Montbray (d.1093), Bishop of Coutances, a right-hand man of William the Conqueror, was a type of the great feudal prelate, warrior and administrator".

Typology greatly extended the number of these links by adding others based on the similarity of Old Testament actions or situations to an aspect of Christ.

Most theorists believed in the literal truth of the Old Testament accounts, but regarded the events described as shaped by God to provide types foreshadowing Christ.

Others regarded some parts of the Bible as essentially allegorical; however, the typological relationships remained the same whichever view was taken.

Paul the Apostle states the doctrine in Colossians 2:16–17: "Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a sabbath day.

The development of this systematic view of the Hebrew Bible was influenced by the thought of the Hellenistic Jewish world centered in Alexandria, where Jewish philosopher Philo (c. 20 BC – c. 50 AD) and others viewed Scripture in philosophical terms (contemporary Greek literary theory highlighted foreshadowing as a literary device) as essentially an allegory, using Hellenistic Platonic concepts.

Isidore of Seville (c. 560–636) and Rabanus Maurus (c. 780–856) became influential as summarizers and compilers of works setting out standardized interpretations of correspondences and their meanings.

[9] Jewish typological thought continued to develop in Rabbinic literature, including the Kabbalah, with concepts such as the Pardes, the four approaches to a biblical text.

And indeed, a ram caught by its horns awaits them, which is also seen as a type for Christ, the lamb that God provides for sacrifice, crowned by thorns.

[13] While in the wilderness, Moses put a brazen serpent on a pole which would heal anyone bitten by a snake, provided that the person looked at it (Numbers 21:8).

[20] Typological interpretation was a key element of Medieval realism, but remained important in Europe "up to the eighteenth century".

[21] Further, typology was extended beyond interpretations of the Hebrew scriptures and applied to post-biblical events, seeing them as "not the ultimate fulfillment, but [...] a promise of the end of time and the true kingdom of God.

Thus, the Atlantic journey of the Puritans could be an antitype of the Exodus of the Israelites; and the New England colony, a New Zion, to which Christ may return to usher in the Millennium.

In this way, individual Puritans could make sense of their own spiritual struggles and achievements by identifying with biblical personages like Adam, Noah, or Job.

But this broad understanding of typology was not restricted to individual typing; the Puritans also interpreted their group identity as the fulfillment of Old Testament prophecy, identifying their community as the "New Israel.

[29] Typology is also used by narrative critics to describe the type of time in which an event or happening takes place.