1 Enoch is canonical only in the Ethiopian Tewahedo Orthodox Church, which interprets it using a strictly Alexandrian exegetical technique, as Christological prophecy (thus avoiding the problems with a literal/historical Antiochian interpretation that my Anglican friend
@Jipsah has raised on many occasions; the book does not work if interpreted using the literal/historical hermeneutic; of course, according to the end of the Gospel of Luke, all of the Old Testament is about the Incarnation of our Lord, God and Savior Jesus Christ, as he demonstrates to the Apostles when He opens the book and shows how all the writings of the Law and Prophets were speaking of Him. However, some of it also has a literal/historical meaning, for example, that God created the universe (which is reaffirmed in John 1:1-18 together with the Incarnation), the Fall, the various inverventions made by God to save the Jews and the recursive nature of sin, wherein the people would repent of sin, only to succumb to it again, which indeed is the cycle we all encounter in our own life and have to struggle to overcome through the grace of the Holy Spirit, so that we do not continually return to sin “like a dog to its vomit” and this can be accomplished through the taming of the passions, but on rare occasions even passions we thought we had a handle on can get out of hand, provoking us to sin (this happens to me and thus I avoid boasting of my victories over the passions, which turns into pride - indeed this becomes the main danger faced by monks - smug self-satisfaction at having triumphed over the passions, which if you read the Ladder of Divine Ascent or the Sayings of the Desert Fathers or the Philokalia or the Arena or other works on Orthodox monasticism, is something that frequently happened, particularly to hermits or monks living in solitude part of the time, wherein one of the brethren is captured by pride at having conquered the passion and falls into spiritual delusion and is then deceived by the devil into a course of action that is extremely detrimental, a classic example being monks seeing visions of angels (demons in disguise) and reaching forth to be borne aloft by them, plunging to their death off the cliffside in the mountains of Scetis in Egypt, an early center for Christian monasticism).
In the case of 1 Enoch, however, there is no viable literal/historical interpretation that does not clash with a literal/historical interpretation of other books, which is why we have no examples of early Church Fathers interpreting it in that manner - not even among the Ethiopians, who regard it as canon (of course, the Ethiopian Tewahedo Orthodox Church, historically being under the Patriarchate of Alexandria, would have learned Alexandrian interpretation, but they also knew literal interpretation, for their Eucharistic liturgy was taught to them by Syriac Orthodox Christians from the Patriarchate of Antioch, the “Seven Syrian Sages” and is reflected in the structure of their anaphoras; what is more, parts of their liturgy, including the Liturgy of the Catechumens or Synaxis (the portion known to Anglicans as Ante-Communion) are actually of Jewish origin, having been inherited from the Beta Israel, which also means that exegetical techniques used by the Ethiopian Jews were known to the Ethiopian Christians as well - since so many Ethiopian Christians including the Imperial household had previously practiced Judaism, the Ethiopian church, along with the Antiochian Orthodox Church, the Assyrian Church of the East, and the Syriac Orthodox Church, both in the Middle East and in India (and the other Mar Thoma churches centered around Kerala, India, a city which was the center of the Jewish population in India since they first arrived in large numbers following the establishment of regular trade with India as a result of the conquests of Alexander the Great, with the two main trade routes being a sailing route from Kerala to Basra and then overland through Mesopotamia and the area of the Church of the East and the Syriac Orthodox Church via Seleucia/Cstesiphon, Nineveh, Edessa, and then on to Antioch or Damascus, and then another route to Alexandria via the Red Sea and Sinai, passing by Yemen (the island of Socotra, which also was home to a major center of Christianity as part of the Church of the East until the Yemenese Christians were killed during the genocide initiated by Tamerlane and continued by his sons and allies in the 12th century, which killed all Christians of the Church of the East and the Syriac Orthodox Church except those in India and the Fertile Crescent and modern day Syria, Lebanon, Turkey and the area of Jerusalem and Bethlehem).
Before that disaster happened, however, the Church of the East stretched right across Asia, with its northeastern corner being in Mongolia, a substantial population in China, and a southeastern corner in Tibet, and churches all along the various routes of the Silk Road, in lost cities such as Merv. These areas would not see Christians again in many cases until the expansion of the Russian Empire and the spread of Roman Catholic missionaries (although in the 18th century in China, a dispute between the Jesuits and the Dominicans known as the “Chinese Rites Controversy” caused the unpleasant Kangxi Emperor to declare Christianity an illegal sect resulting in a mass murder of Christians).