In Orthodox theology, the literalism conjoins organically with the mystical knowledge. For that some details of the Scripture and of the Tradition must be taken ad litteram/ literally, while others must be interpreted mystically.
God, the man, the incarnation of the Lord, the Theotokos, the Church, the Saints, the life and the holiness of the Church, the cosmos are theological realities. We do not report to them as at metaphors. But the Scripture and the books of the Holy Fathers have many metaphorical parts, which must be understood mystically and not literalist. And this for that, the literalism proposes us a bodily perspective on theology and not ghostual.
In Scripture God has hands, has legs, has wings, looks to us, stretches out His hand to us. But God has nothing to do with the materiality. The reality of God surpasses entirely the understanding of any creature. And when the Church speaks to us about the incarnation of the Lord, it says to us that is an ineffable mystery. A mystery is and His resurrection from the dead, and, also, the hypostatic union of the two natures from His person.
We cannot talk about Christ’s human life or about His psychology, for that Christ is not only man, but God and man. We cannot presuppose about the person of Christ, but we limit ourselves at the evangelical descriptions and at the mode of the understanding of the Church about Christ. And we do this thing, because Hristos/ Christ is a mystery of Christian faith and our God. And we report with reverence to God and not with perkiness.
The Icons of the Church are an enciphered theology. The Scripture is full of divine mysteries. The cult of the Church is entirely theological. But through signs and words we can have endless theological understandings, if we can understand on all ghostually.
But we cannot understand on them ghostually, if we do not sanctify our life. Without the holiness of God in ourselves, all of the Church are incomprehensible. All are mysteries. And we are some men naked of divine understandings.