A CRITIQUE OF THE HISTORICAL DEVELOPMENT OF BIBLICAL HERMENEUTICS AS A DISCIPLINE

ALLEN T. OLATUNDE

NOVEMBER 2010

INTRODUCTION

History has a large voice in interpretation of Bible. From the Old Testament days till today, scholars had emerged basically on the ability to interpret the scripture in which the knowledge becomes wider by individual perspective which actually colourized the scripture. This led to critique from generations of scholars to another on the method, skill and application used in the process. Biblical Hermeneutics in view of scholarship become discipline in which many were involved. Hermeneutic as dictionary of biblical interpretation states, “The theory of interpretation.” Accordingly all past and present reflections on methods of biblical interpretation are hermeneutical in nature. From the earliest Jewish and Christian interpretations of the Bible until the beginning of nineteenth century, the history hermeneutics was largely identical with the methodological discussion and development of biblical exegesis. Werner G. Jeanround (282) clarifies the disparity of hermeneutic as a discipline that the influence of Friedrich Schleiermacher (1978-1834) sharply stated hermeneutics as a general philosophical discipline and hermeneutics as a sub-discipline of those disciplines among the humanities which have a particular concern, e.g. biblical and theological studies.

Biblical interpretation as a discipline was a result of reactions of some scholars against heresy (misconceptions) and errors in interpretation of scriptures. The critiques further produced more interpreters from generations to generations. Development in ideas on which method is the best affected the mind of the interpreters in condemning previous way for another one. In this paper, the scope of historical development of biblical hermeneutics as a discipline shall cover few personalities from early church interpreters to modern church interpreters. Their life, work, method and critique of preceding work shall be reviewed.

THE HISTORICAL DEVELOPMENT OF BIBLICAL HERMENEUTICS - AN OVERVIEW OF EARLY CHURCH INTERPRETER

During the first and second century, early church was able to raise men that had passion for biblical interpretation to save scripture from err of wrong knowledge by philosophy of men, in which they became interpreters by discipline. Out of many, Justin Martyrs as an interpreter shall be discussed briefly. JUSTIN MARTYRS (c. 100 – c.165). Shotwell W.A. (47) described him as the first apologist of the church, wrote for both the pagan and Jewish world.

Encyclopædia Britannica (2009) also states that Justin defends his fellow Christians against the charges of atheism and hostility to the Roman state. He then goes on to express the core of his Christian philosophy. Justin’s common methods of interpreting scripture as Shotwell notes, was that of pointing to prophecies that he considered to have been literally fulfilled (method of lateral fulfillment of prophecy). Since the Bible was a predictive book, the original context and meaning of the words were unimportant. It was discovered that Justin interpreted scripture on the basis of the lesser to the greater or the inference from a minor to the major. Analogy was the favorite method Justin used in his profession as interpreter of the scripture.  McGinnis Claire M. (15) notes that Wilken’s observations suggest Patristic exegesis is important because, through it, the OT became enlivened in Christian imagination, vocabulary, and worship in ways of which we who inherit that legacy may only dimly, if at all, be aware. It’s equally important because of the doctrinal legacy left for Christian church.

THE HISTORICAL DEVELOPMENT OF BIBLICAL HERMENEUTICS - AN OVERVIEW OF DEVELOPING CHURCH INTERPRETER

Mc Cartney Dan (85) explains the advent of developing church interpreters in which Origen stood at the apex of a tradition of interpretation developed at Alexandria had championed a highly developed allegorical approach to OT. ORIGEN (A.D. 185-254). One of the patristic fathers of the church also became an interpreter as discipline because of the need to make scripture clearer and without odd.

Origen, the wise interpreter of scripture as Klein William W. (39) notes in his book that he was moved from events of a passage (its literal sense) to find the hidden principles for Christian living (its moral) and its doctrinal truth (its spiritual sense). Origen is simply reading his own Christians ideas into the text rather than drawing them from it. Further, Nassif, B. (57) asserts that Origen was not interested in biblical criticism for its own sake. He did not eliminate human agency that biblical authors put word of the Spirit in writing but knew their allegorical meanings. Origen did not invent any interpretive techniques but borrowed from the one already present in his days and also forged literary technique that answered charges that the Bible continued impossible literalism. Mc Cartney Dan (85) adds to the fact that Origen does not wish to retain a literal interpretation for many things, especially the moral injunctions and admits a situation when it is difficult to decide whether something bears a literal meaning, an allegorical meaning or both.

THE HISTORICAL DEVELOPMENT OF BIBLICAL HERMENEUTICS - AN OVERVIEW OF MIDDLE AGE INTERPRETER

As the names implies, the Middle Ages is the millennium that stands between the patristic and the reformation period. During this age, Klein William W. (42) states that interpreters continued to depend heavily upon traditional interpretation, that is, the views of the Fathers, which has a primary source called, “catena” or chains of interpretation. In opposition to Origen’s threefold of senses of scripture, AQUINAS, THOMAS (A.D. 1224/25), a brilliant and respected theologian of the Latin came into the scene as an interpreter as a discipline.  Froehlich K. (85) notes that the threefold task of theology would lead to destructive argument thereby he fell back on hermeneutical system of four senses of scripture. He assigned primacy to the literal sense which could only lead to constructive argument.

THE HISTORICAL DEVELOPMENT OF BIBLICAL HERMENEUTICS - AN OVERVIEW OF REFORMATION INTERPRETER

Again, growing dissatisfaction with the allegorical method fueled a desire for a better interpretative approach by the end of fifteenth century. Soulen, Richard N. (83) explains that, from the church fathers through the Middle Ages, four levels of meaning were attributed to the Biblical text: the literal, the allegorical, the anagogic, and the tropological. The reformation inaugurated a new period in scriptural interpretation to limit it to literal sense and offered the principle that the Bible is its own best interpreter. Indeed, MARTIN LUTHER was one of the two figures whose careful exegesis aligned best of the medieval approach with the new ecclesiastical reality of the 16th century and led Christian hermeneutics into new path, as stated by Klein William W. (46). Martin Luther (A.D. 1483-1546), a German theologian fully came on board as an interpreter of the scripture. Hagen K. (215), remarks that Luther was pre-modern. He emphasized that Scripture is its own interpreter and Christ, the center of scripture that attests to its message and meaning. He fought against authoritative interpretation of scripture by some people. The scripture needs not any senses from anyone but its own senses should presume to interpret the sacred scripture.

THE HISTORICAL DEVELOPMENT OF BIBLICAL HERMENEUTICS - AN OVERVIEW OF MODERN CHURCH INTERPRETER

FRIEDRICH SCHLEIERMACHER (A.D. 1768-1834), Encyclopædia Britannica 2009 states that he was a German theologian, preacher, and classical philologist, generally recognized as the founder of modern Protestant theology. His major work is a systematic interpretation of Christian dogmatics. He is often called father of modern theology or liberal theology. De Vries, D. (351) notes that Friedrich Schleiermacher in hermeneutics provided the theoretical background to his criticism of individual New Testament books. He discovered a universal element, the shared language of speaker and hearer, and particular element, the personal message to be transmitted in the speech. He viewed Bible as a book that still speaks. De Vries, D. (351) is quoted on the way Schleiermacher attempted interpretation of Bible:

The New Testament writings are distinguished by their common presentation of a novel idea: the redemption accomplished in Jesus of Nazareth. Although the authors of the New Testament writings were conditioned by their own historical circumstance in producing language to communicate this idea, they also creatively reshaped and transformed their inherited language, thereby producing a unique literature. Hence, it is a failure in interpretation to reduce the biblical texts to their historical roots without approaching the genuinely novel elements of the texts.

According to Forster, Michael (Internet source), explains that Schleiermacher established way of interpretation of a text that must proceed by framing the content asserted in terms of the overall organization of the work. He distinguishes between grammatical interpretation and psychological interpretation. The former studies how a work is composed from general ideas; the latter considers the peculiar combinations that characterize the work as a whole. Schleiermacher said that every problem of interpretation is a problem of understanding.

QUALIFICATIONS OF AN INTERPRETER AS A DISCIPLINE

            In order to be a capable and correct interpreter of the Holy Scriptures, one needs a variety of qualifications, both natural and acquired. For though a large proportion of the sacred volume is sufficiently simple for the child to understand, and the common people and the unlearned may find on every page much that is profitable for instruction in righteousness, there is also much that requires, for its proper apprehension and exposition, the noblest powers of intellect and the most ample learning. Willsey, Jack K. (internet source) states that all interpretive systems must necessarily emphasize one of three factors related to written texts: the mind of the (human) author, the text (in isolation from the author and reader), and the mind of the reader. In actual practice, no interpreter is able to exclude any of the three, but all interpreters favor one of them. Milton S. Terry (1890) classifies the qualifications of a competent interpreter as Intellectual, Educational, and Spiritual. The first are largely native to the soul; the second are acquired by study and research; the third may be regarded both as native and acquired.

INTELLECTUAL QUALIFICATIONS

            Defective mental powers disqualify an interpreter of Scripture. He should have a sound, well-balanced mind. For dullness of apprehension, defective judgment, and an extravagant fancy will pervert one's reason, and lead to many vain and foolish notions. The faculties of the mind are capable of discipline, and may be trained to a very high degree of perfection; but some men inherit peculiar tendencies of intellect. Milton S. Terry (1890) analyzes that interpreter must have the power to grasp the thought of his author, and take in at a glance its full force and bearing. With such ready perception there must be united a breadth of view and clearness of understanding which will be quick to catch, not only the import of words and phrases, but also the drift of the argument. Milton S. Terry (1890) further adds that acuteness of intellect, a critical sharpness to discern at once the connection of thought, and the association of ideas is of great importance to every interpreter. The true interpreter must often transport himself into the past, and picture in his soul the scenes of ancient time. He must have an intuition of nature and of human life by which to put himself in the place of the biblical writers and see and feel as they did.  Milton S. Terry (1890), however, remarks that the interpreter should be “apt to teach” (2 Tim. 2:24). He must not only be able to understand the Scriptures, but also to set forth in clear and lively form to others what he himself comprehends.

EDUCATIONAL QUALIFICATIONS

Ability to profess in many disciplines of life makes an interpreter relevant in Biblical hermeneutics because all disciplines have their root in the Bible and interpreter must be vast in education. The professional interpreter of Scripture needs more than a well balanced mind, discreet sense, and acuteness of intellect. By many liberal studies will his faculties become disciplined and strong for practical use; and extensive and accurate knowledge will furnish and fit him to be the teacher of others. Milton S. Terry (1890) gives some areas that interpreter should fit into in the educational setup. They are: Geography, the biblical interpreter should be minutely acquainted with the geography of Palestine and the adjacent regions; history, the interpreter must good understanding of the records of many peoples, both ancient and modern; science of chronology is also indispensable to the proper interpretation of the Scriptures.

The interpreter has to be part of the church as Klein, Blomberg and Hubbard note that we need to recognize or membership in the body of Christ, the Church. Such need enrichment, endeavors and assistance of our fellow believers to check or perceptions and to affirm validity. The study of politics, including international law and the various theories and systems of civil government, will add greatly to the other accomplishments of the exegete, and enable him the better to appreciate the Mosaic legislation, and the great principles of civil government set forth in the New Testament. Geology, mineralogy, and astronomy which are Natural science, are incidentally touched by statements or allusions of the sacred writers, and whatever the knowledge of the ancients on these subjects, the modern interpreter ought to be familiar with what modern science has demonstrated. Language - Dungan, D. R. (28) remakrs that there are many thoughts in the Greek and Hebrew Scriptures that can not be so clearly presented in any other language. In translating any book from one language into another, much of the beauty and strength is lost. Other things being equal, the scholar in Hebrew and Greek is the better interpreter.

SPIRITUAL QUALIFICATIONS

Discipline of an interpreter in Biblical hermeneutic requires much from him as he fulfilled the demand of spiritual qualifications which are necessary for sound interpretation. Interpreter should have partly a gift, partly acquired, desire to know the truth, tender affection, enthusiasm for the word, reverence for God and communion with the Holy Spirit.

CRITIQUE OF THE HISTORICAL DEVELOPMENT OF BIBLICAL

HERMENEUTICS INTERPRETERS

            Newsom, Carol (internet source) notes that, scholars’ primary concern was with the history of the texts and with the history of the cultures which produced the texts. Since the 1970s, however, the field has witnessed a proliferation of different approaches to the Bible. These can be roughly grouped under three categories: literary, social -- scientific and cultural hermeneutical.

Critique of the historical development of biblical Hermeneutics interpreters has to do with the disagreement with the generational scholars in the method and principle of biblical interpretation. This led to variation in schools of Biblical hermeneutics in which we have allegorical school, devotional schools, literal school etc. each school critically invented another system of interpreting scripture. Martin Luther and Calvin saw allegorical schools as satanic. And Martin Luther thereby presented scripture interpreter scripture principle, to see Bible as complete book without any help of mystic interpretation; cross or chain referencing was introduced.

Initially, the Historical Development of Biblical Hermeneutics interpreters begin by dividing the genuine sense of Sacred Scripture like so: the literal sense; the two kinds of a so-called sense of Scripture which at best bear only an analogy to the real Biblical sense; the derivative or consequent sense, and Biblical accommodation, the typical sense in the Old Testament and in the New its theological value. In the next place the interpreters treat of the method of finding the genuine sense of Scripture, considering: the human character of the Bible, which demands a historico-grammatical interpretation so that the commentator must keep in mind. the significance of the literary expression of its sacred and Scriptural language; the sense of its literary expression, which is often determined by the subject matter of the writing, by its occasion and purpose, by the grammatical and logical context, and by parallel passages; the historical setting of the book and its author. After the genuine sense of Sacred Scripture has been found, it had to be presented to others by means of the version, the paraphrase, or finally the commentary (Newsom, Carol - www.christiancentury.org).

Terry, Milton Spenser (internet source) emphasizes the errors of the interpreters which led to formulation of methods through critiques. Most historical schools of interpretation have serious flaws. The Allegorical method, popularized by Alexandrian Jews, was prevalent among the early church fathers. Though motivated by a high regard for the sacred writings, its tendency is to disregard the plain meaning of the text in favor of hidden figurative meanings. The Mystical method is akin, looking for multiple levels of meaning, e.g. literal, psychical, moral and spiritual. The Pietistic school focuses on subjective inward experience as the guiding principle of interpretation, and is thus inconsistent and unreliable in gaining understanding. Terry, Milton Spenser (internet source) writes that Rationalistic schools all deny the supernatural. The Accommodation Theory holds that the accounts of miracles were an accommodation to the superstitions of the time. Moral Interpretation, originating with Kant, is the religion of reason in which Scripture must bend to the rational preconceptions of the interpreter. The Naturalistic school seeks to explain all supernatural phenomena with plausible natural events. The Mythical school holds that the Christ of the Gospels is the creation of the EarlyChurch. Against all of these the Apologetic schools seek to dogmatically maintain the credibility of the Scriptures by any means necessary. Though perhaps actuated by better motives than the Rationalistic schools, they similarly impose upon Scripture their preconceptions, rather than allowing Scripture to speak for itself. They defeat their ends since no apology is sound which is built with uncritical methods.

The Grammatico-Historical method, in contrast to all of the above, holds as its fundamental principle that the interpreter’s task is to gather from Scripture the precise meaning intended by the authors. He is to employ the same basic hermeneutical principles that are applied to other literature, and with no pre-condition to prove something either true or false. These sound hermeneutical methods are not inventions, but are rather intrinsic to our nature as intelligent and communicative human beings who seek to be understood and to understand

CONCLUSION

The critique of each interprets in their generation led to changes in method of interpretation. The facet of biblical interpretation revolutionized due to their passion and ability to study wide as a qualified interpreters which, however, became a discipline. They worked on the previous methods and principles, shifting from schools to another school of thought over certain method. Their concerns were to read scripture and extract the exact divine meaning of the scripture without any interpreter’s bias, background or knowledge. The act of critical study of the interpreters through history illuminates understanding of scripture even for the contemporary theologian, scholars and interpreters.

WORKS CITED

De Vries, D. Historical Handbook of Major Biblical Interpreters (eds) McKim Donald K. England, Leicester: Inter-Varsity press, 1998. 351-352.

Dungan, D.R. Hermeneutics: The Science of Interpreting the Scriptures, 28.

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Newsom, Carol. Probing Scripture: The New Biblical Critics. www.christiancentury.org accessed on 18th November 2010 by 1.46pm.

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Terry, Milton S. Biblical Hermeneutics: A Treatise on The Interpretation of The Old And New Testament http://www.worldwithoutend.info/bbc/books/bh/BH_index.htm 1890, accessed on 6th October 2010 by 10:23pm.

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