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The neutrality and factual accuracy of this article are disputed. Please see the relevant discussion on the talk page. (August 2007) |
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This article may require cleanup to meet Wikipedia\'s quality standards. Please improve this article if you can. (August 2007) |
Biblical hermeneutics refers to methods of interpreting the Bible. Biblical hermeneutics is part of the broader hermeneutical question, relating to the problem of how one is to understand the Holy Scripture. By definition, this is a theological act, i.e., part of the discourse of a faith-community. This does not mean that it is of no relevance to those who do not consider themselves to be part of that community, but rather that it is an issue that arises out of the particular needs of that community.
Therefore one ought to differentiate between Christian and Jewish Biblical hermeneutics: although there is an overlap between the two (and some form of dialogue), since they share part of their scriptures, they do arise out of different faith traditions and thus developed their own notion of hermeneutics.
It must also be stressed that theological differences within these faith communities preclude any definitive statement on Biblical hermeneutics.
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Until Friedrich Daniel Ernst Schleiermacher, Biblical hermeneutics was usually seen as a form of special hermeneutics (like legal hermeneutics): the status of Holy Scripture was thought to necessitate a particular form of understanding and interpretation.
Since the days of Schleiermacher, however, it has become increasingly common, at least in academia, to read Scripture just like any other writing, though precisely what that means is not without dispute. Schleiermacher argued against a distinction between \'general\' and \'special\' hermeneutics, and for a general theory of hermeneutics applicable to all texts, including the Bible.
Since Schleiermacher\'s days, the concept of \'hermeneutics\' has acquired at least two different (related but nevertheless distinct) meanings, both of which are in use today: firstly, in the older sense, Biblical hermeneutics may be understood as the theological principles of exegesis; in fact, it is often virtually synonymous with \'principles of biblical interpretation\', or methodology of Biblical exegesis.
Secondly, the more recent development is to understand the term \'Biblical hermeneutics\' as the broader philosophy, linguistics, etc. underpinnings of interpretation - in other words, the question is posed: "how is understanding possible?" The rationale of this approach is that while Scripture is \'more than just an ordinary text\', it is in the first instance \'text\', which human beings try to understand; in this sense, the principles of understanding any text apply to the Bible as well (regardless of whatever other specifically-theological principles one might want to consider in addition to that).
In this second sense, then, all aspects of philosophical, linguistic, etc. hermeneutics are considered to be applicable to the Biblical texts as well. There are obvious examples of this in the links between 20th century philosophy and Christian theology: for example, Rudolf Bultmann\'s hermeneutical approach was strongly influenced by existentialism, and in particular by the philosophy of Martin Heidegger; and since the 1970s, the philosophical hermeneutics of Hans-Georg Gadamer have had a wide-ranging influence on Biblical hermeneutics as developed by a wide range of Christian theologians. The French-American philosopher Rene Girard follows a similar trail.
This particular form of theological hermeneutics, especially within the mainstream, self-declared \'orthodox\' Protestant tradition, considers Christian Biblical hermeneutics in the tradition of explication of the text, or exegesis, to deal with various principles that can be applied to the study of Scripture. If it is axiomatic that the canon of Scripture must be an organic whole, rather than an accumulation of disparate individual texts written and edited in the course of history, then any interpretation that contradicts any other part of scripture is not considered to be sound. Thus Biblical hermeneutics differs from hermeneutics as generally understood. Within such traditional Protestant theology, there are a variety of interpretive formulae. Such formulae are generally not mutually exclusive, and interpreters may adhere to several of these approaches at once. Such formulae include This list of \'principles\' in conservative evangelical hermeneutics appears to derive from: Hartill, J E 1960. Principles of Biblical Hermeneutics. Grand Rapids: Zondervan. :
Theological Group of Principles:
Figures of Speech Group of Principles:
In the interpretation of a text, hermeneutics considers what language says, supposes, doesn\'t say, and implies.
The process consists of several theories for best attaining the Scriptural author\'s intended meaning(s), and below is a process taught by Henry A Virkler, in Hermeneutics: Principles and Processes of Biblical Interpretation (1981):
The Catholic Encyclopedia lists a number of principles guiding Roman Catholic hermeneutics in the article on Exegesis.
Historico-grammatical interpretation - The meaning of the literary expression of the Bible is best learned by a thorough knowledge of the languages in which the original text of Scripture was written, and by acquaintance with the Scriptural way of speaking, including the various customs, laws, habits and national prejudices which influenced the inspired writers as they composed their respective books. John Paul II said that: "A second conclusion is that the very nature of biblical texts means that interpreting them will require continued use of the historical-critical method, at least in its principal procedures. The Bible, in effect, does not present itself as a direct revelation of timeless truths but as the written testimony to a series of interventions in which God reveals himself in human history. In a way that differs from tenets of other religions [such as Islam, for instance], the message of the Bible is solidly grounded in history. Presented by the Pontifical Biblical Commission (1993-4-23). The Interpretation of the Bible in the Church. Retrieved on 2007-5-21.
Catholic interpretation - Because the Catholic Church is, according to Catholics, the official custodian and interpreter of the Bible, Catholicism\'s teaching concerning the Sacred Scriptures and their genuine sense must be the supreme guide of the commentator. The Catholic commentator is bound to adhere to the interpretation of texts which the Church has defined either expressly or implicitly. Since the same God is the author both of the Sacred Books and of the doctrine committed to the Church, it is impossible that any legitimate teaching can be at variance with the latter.
Reverence - Since the Bible is God\'s own book, its study must be begun and prosecuted with a spirit of reverence and prayer.
Inerrancy - Since God is the principal Author of Sacred Scripture, it can contain no error, no self-contradiction, nothing contrary to scientific or historical truth (when the original authors intended historical or scientific truth to be portrayed). Minor contradictions are due to copyist errors in the codex or the translation. Catholics believe the Scripture is God\'s message put in words by men, which the imperfections this very fact necessarily implies. That\'s why it becomes self-contradictory to hold biblical interpretation to be \'historico-grammatical\' and treat the Bible\'s own words — which aren\'t but human — as error-free. Catholic hermeneutics strongly supports inerrancy when it comes to principles but not, for example, when dealing with Evangelists\' orthographic mistakes. According to Pope John Paul II, "Addressing men and women, from the beginnings of the Old Testament onward, God made use of all the possibilities of human language, while at the same time accepting that his word be subject to the constraints caused by the limitations of this language. Proper respect for inspired Scripture requires undertaking all the labors necessary to gain a thorough grasp of its meaning.
Patristics - The Holy Fathers are of supreme authority whenever they all interpret in one and the same manner any text of the Bible, as pertaining to the doctrine of faith or morals; for their unanimity clearly evinces that such interpretation has come down from the Apostles as a matter of Catholic faith.
Trajectory hermeneutics or redemptive-movement hermeneutics is a liberal teaching in postmodern Christianity that parts of the Bible can have progressive, different meanings as a culture unfolds, advances, and matures.
One teaching under this view is that homosexuality was once a sin but has become acceptable due to cultural changes and advances in understanding of psychology and the social sciences. Proponents of trajectory hermeneutics may point to Romans 1:18-32 [1] and explain that Paul has always been speaking to those who violate their sexual orientation, those that go against their natural desire. But a homosexual\'s natural desire is for the same sex, which is now defended as natural.
One proponent of trajectory hermeneutics is William J. Webb. In his book Slaves, Women and Homosexuals, Webb says that the moral commands of the bible were, being a significant improvement over the surrounding cultures, relevant to the Christians who lived at that time, but possibly not for modern Christians. However, Webb\'s use of this hermeneutic comes to the conclusion that homosexuality is a cross-cultural prohibition, unlike the treatment of slaves and women.Grudem, Wayne. Review of "A Redemptive-Movement Hermeneutic" and "Gender Equality and Homosexuality" by William J. Webb. Council on Biblical Manhood and Womanhood. Retrieved on 2007-10-06.
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