Well after blogging for four days straight a week and a half ago, an unprecedented blogging feat for me, the law of averages kicked in and I haven’t written my final two posts on method.
I’ll try to get back into the swing of it with this post on textual method.
By textual method I mean that,
Christian interpretation ought to place primacy in hermeneutics on the text itself and not on reconstruction of a provisional, incomplete, finite, and uninspired historical framework.
There are a few things to note here, and I don’t pretend that any of these posts or this outline of method as a whole are complete, but here I want to focus on the locus of interpretation. Modernity has pushed our focus to empirical evidence for everything, including exegesis. Can it be verified? Is your interpretation objective? Are you approaching the exegetical task without bias? As I noted in my previous post on pneumatological method, this arrogance in regard to our ability to objectively approach the text and grind out the correct interpretation is rooted in modernity’s god-like claims of omniscience and comprehensive comprehension of data. This is seen most prominently in how interpretation has shifted from being focused on the actual text to focused on the historical framework constructed around it. Biblical scholars in modernity began constructing vast amounts of historical struts and trellises on which to place the text before they interpreted it. There are, as with any historical event or development, myriads of reasons for this, but primary in my opinion is an Enlightenment distrust of religious texts and especially the inspired nature of the Bible and, therefore, the need to find some other “objective” measure for interpretation besides the (in their mind flawed) text.
Of course for conservative biblical scholars (like myself), the text is still inspired, authoritative, and trustworthy. But evangelical biblical scholarship has capitulated to much of modernity’s methods by adopting many of the tools of the historical-critical approach while rejecting its conclusions about the nature of the Bible. Again, nowhere is this more prevalent than the continued propensity to build historical frameworks on which the text is hung for interpretation.
There are a number of problems with this approach, but the most important are that a) it is a capitulation to modernity’s idolatrous and vainglorious pursuit of “the objective” and b) it shifts interpretation’s focus from the inspired and revelatory biblical text to the uninspired, limited, interpreted, and perspectival historical reconstruction. Christian interpretation ought to be humble in its approach to the text and realize that Christians are given only one enduring form of special revelation by God – Scripture. Historical frameworks are not inspired, and yet they are so often the arbiter of how we approach the text. Should this not be reversed? Shouldn’t we approach our finite historical reconstructions through the lens of God-given and authoritative revelation and not vice versa?
A couple of caveats as I finish here.
- This is not to deny the importance of history, and especially the historicity of the text. It seems nonsensical to me to affirm the inspiration of the human authors by the Holy Spirit and then treat the historical verity of their material as unimportant or secondary. No, the biblical authors are claiming something about reality that is rooted in history, and to claim otherwise seems to ignore the biblical authors’ intent in writing their material. The historicity of the text is of utmost importance when we talk about the authority of the Bible (and if you can’t tell by now, I’m an inerrantist; if you didn’t see that coming, you haven’t read much of my blog…).
- This is also not to deny the provisional benefit of historical background and worldview reconstruction in interpretation. We ought to, however, greatly mitigate our reliance on that reconstruction in our interpretation of the Bible. The Bible already gives us a worldview – starting in Genesis 1:1 – and many (most?) times it gives us the historical background necessary to understand the author’s message.
For an article on this type of approach, I’d recommend Bruce Ashford and David Nelson, “Meaning, Reference, and Textuality: An Evangelical Appropriation of Hans Frei,” Scottish Bulletin of Evangelical Theology 28/2 (2010): 195-216.
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