But unless there is what Paul called...the collective 'unity of mind in the same line of thought' (1 Corinthians 1:10)...it cannot be the truth. The truth unites people...falsehood divides them. All of the first Christians were taught the same things. No one was permitted to bring their own ideas into the congregation because that was a sign of apostasy. (2 John 9-10)
The most fascinating property of language is its capacity to make metaphors. But what an understatement! For metaphor is not a mere extra trick of language, as it is so often slighted in the old schoolbooks on composition; it is the very constitutive ground of language.
Julian Jaynes, The Origin of Consciousness in the Breakdown of the Bicameral Mind, p. 48.
For me the most fascinating property of interpretation is its capacity to create division of thought. But what an understatement. For interpretation is not a mere optional layer of thought, something that can be used or not used when thinking (as it's often slighted in the condemnations come from anyone with a different interpretation); it's the very constitutive ground of thought.
There's no uninterpreted thought. Which is a rabbit hole deeper than might be apparent since when you speak of what Paul, or Jesus, taught, you can't dispose of interpretation concerning what they thought and taught.
Now we can speak of cliques, religions, dogmas, and doctrinal positions, created by finding two or more people who agree on an interpretation, therein constituting an orthodoxy; buy there isn't one orthodoxy in all the world that is agreed on by everyone. Which kinda implies that the minute we find someone who agrees with us about what Paul or Jesus think, thought, taught, as interpreted by the text come down to us, we've just created disunity with those who don't agree with our interpretation of the text of what Paul or Jesus think, thought, and or taught.
Which is like Wittgenstein's point that the eyeball isn't in the visual perception it creates. Often times the interpreter, his shape, form, the way he thinks, and interprets, isn't considered part of the interpretation since just as the eyeball isn't in its own line of sight, too often the interpreter, or interpretive clique, orthodoxy, doctrinal family, don't realize they are like the eyeball that hides its predetermined biases when it delivers up its revelation.
John