73. This statement, however, must not be taken for a general condemnation of all allegory. Christ and the apostles made use of allegories at times. These, however, were in keeping with the faith according to the injunction of Paul (Rom 12, 6) that prophecy, or doctrine, should be according to the proportion of faith.
74. When we put the allegory under the ban, we confine ourselves to that species which, with the setting aside of scriptural warrant, is altogether the product of man's mind and fancy. Those which are tested by the analogy of faith, serve not only as ornaments of the doctrine but also as consolation for the soul.
75. Peter turns this very story of the flood into a most beautiful allegory, saying that baptism is symbolized by the flood, and saves us. For, in it not only the filth of the flesh is washed away, but conscience makes good answer toward God through the resurrection of Jesus Christ, who is enthroned at the right hand of God and has destroyed death in order to make us heirs of eternal life; who, moreover, is gone into heaven; angels and authorities and powers being made subject unto him, 1 Pet 3, 21-22. This is, indeed, a theological allegory, in accordance with faith, and full of solace.
76. Such is also the allegory of Christ in John 3, 14, concerning the serpent lifted up in the wilderness and the healing of those bitten by the serpent's tooth who gazed upon it. Again, there is that one by Paul (1 Cor 10, 1), All our fathers did drink from the same spiritual rock, etc. Such allegories as these not only agree with the matter itself, but also instruct the heart in faith and are a help to the conscience.
77. But take a look at the ordinary allegory of Jerome, Origen and Augustine. These men, when they create an allegory, leave faith altogether out of consideration, and merely air philosophical opinions, foreign alike to the sphere of faith and to that of morals; not to speak of the fact that they are quite silly and a mass of absurdities.
78. In a former chapter (ch 3. §§61, 298, 304), we heard of Augustine's allegory concerning the creation of man and woman, by which he illustrates the higher and the lower attributes of man, that is, reason and the emotions. But, I ask you, what is the value of this figment?