End of Interpretation , livre ebook

Baker Publishing Group - R. Reno R.

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102 pages

English

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Those who wish to interpret and understand the Bible face a fundamental question: How do I interpret Scripture faithfully? Theological interpretation is an approach that has received much attention in recent years, and R. R. Reno is a leading practitioner and proponent of this approach.In The End of Interpretation, Reno's first full statement on the topic, he argues that Scripture is interpreted correctly only when it is read through the lens of creedal orthodoxy--that is, through the apostolic faith. The principle of accordance between doctrine and Scripture is of first importance for solid Christian interpretation.Reno provides a simple explanation of this multifaceted approach. He wrestles with what makes interpretation "theological" and provides two historical case studies, discussing Origen and the Reformation debate over justification. He then demonstrates what theological interpretation looks like in practice, reflecting on Genesis 1, John 17, and 1 Corinthians. Reno's insights will benefit serious readers who seek to interpret Scripture faithfully.

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Lettres et linguistique

Christian theology

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Publié par	Baker Publishing Group
Date de parution	18 octobre 2022
Nombre de lectures	0
EAN13	9781493438266
Langue	English
Poids de l'ouvrage	2 Mo

Informations légales : prix de location à la page 0,0552€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

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Endorsements
“Reno here urges us to turn conventional exegetical wisdom on its head: instead of doing theology in accordance with Scripture, we should be reading Scripture in accordance with church doctrine. Protestants may (again) protest, yet the doctrines that guide Reno’s theological interpretation are themselves the result of the church’s painstaking attempt to read Scripture rightly. The End of Interpretation is both a bold claim about what it means to be biblical and a helpful illustration of the ‘state of the art’ of theological exegesis by one of its foremost proponents.”
— Kevin J. Vanhoozer , Trinity Evangelical Divinity School
“A still largely unrealized ambition of Vatican II was to foster a true revival of the Bible in the life of the Church. Inspired by the great ressourcement theologians, the fathers of the council wanted the Scriptures to inform every aspect of Catholicism. In this splendidly written and bracing text, Reno shows us what a truly ecclesial interpretation of the Bible looks like.”
— Most Reverend Robert Barron , Auxiliary Bishop of Winona-Rochester, Minnesota
“With this book, Dr. Reno has provided an excellent treatment of the ever-present tension that all thoughtful Christians feel between biblical exegesis and theological statements, between the desire to maintain the uniqueness of biblical authority while also respecting the church’s historic teaching. Unashamedly Catholic, he nevertheless writes for an ecumenical audience, and thoughtful Protestants will find much here to help them as they address these matters from their perspective and navigate questions of tradition, higher criticism, and the place of faith and reason in the theological task. The first chapter, on the nature of theological exegesis, is where Dr. Reno expounds the key idea of the presumption of accordance. This alone is worth the price of the book. But the gems continue, with, among other things, a thoughtful reappraisal of Origen and a provocative engagement with the Reformation. This book will be on the reading lists of my theology classes from now on.”
— Carl R. Trueman , Grove City College
“With characteristic clarity, Rusty Reno dismantles the modern assumption that an intellectually responsible approach to the Bible requires setting theology aside and embracing some sort of mythical ‘objectivity.’ Instead, Reno here defends an approach to exegesis from within theology. He offers a collection of case studies that illustrate how such theological exegesis has and should function for Christians. He also considers how theological exegesis has functioned throughout Christian history. Reno’s tone is both reasonable and pastoral, modeling what it means to do exegesis from a place of intellectual submission within a community and urging Christian theologians starting from such a place to plunge boldly into dialogue with Scripture, allowing their knowledge of the Christian theological tradition to inform their reading of Scripture and allowing their reading of Scripture to strengthen their connection to that tradition. Overall, a hopeful and encouraging read.”
— Laura A. Smit , Calvin University
“There is more than a half century of argument contained in the double entendre of this book’s title. Reno is recalling exegetes and theologians to the original purpose of their task, but he is also calling for the abandonment of certain conditions that have been imposed on biblical interpretation: critical minimalism, for example, and the bracketing of faith commitments. In 1988, Joseph Ratzinger urged academics to overcome the dualism that separated exegesis from theology. This requires us not to reject the historical method but, rather, to subordinate it to a hermeneutic of faith. In identifying the ‘end’ of interpretation, Reno plots the trajectory of something far greater than anything we’ve known in my lifetime: reading Scripture from the heart of the church—in the great tradition—and not surrendering it to the canons of the secular academy.”
— Scott Hahn , Franciscan University of Steubenville
“This book may not have all the answers to the thorny questions of biblical hermeneutics after the demise of the historical-critical approach, but it at least points us in the right direction by advocating for the priority of ecclesial exegesis. Since the Bible was given to the church by God, it must be interpreted with its end, or purpose, in mind. Reno shows that true doctrine neither supersedes nor undermines the Bible but rather ‘accords’ with it. In premodern times, doctrine and exegesis informed each other, and they should do so again.”
— Craig A. Carter , Tyndale University; author of Interpreting Scripture with the Great Tradition: Recovering the Genius of Premodern Exegesis
Half Title Page
Title Page
Copyright Page
© 2022 by R. R. Reno
Published by Baker Academic
a division of Baker Publishing Group
PO Box 6287, Grand Rapids, MI 49516-6287
www.bakeracademic.com
Ebook edition created 2022
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.
Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, DC.
ISBN 978-1-4934-3826-6
Unless otherwise indicated, Scripture quotations are from the New Revised Standard Version of the Bible, copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Scripture quotations labeled KJV are from the King James Version of the Bible.
Scripture quotations labeled RSV are from the Revised Standard Version of the Bible, copyright 1946, 1952 [2nd edition, 1971] National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
Baker Publishing Group publications use paper produced from sustainable forestry practices and post-consumer waste whenever possible.
Dedication
For Ephraim
Contents
Cover
Endorsements i
Half Title Page iii
Title Page v
Copyright Page vi
Dedication vii
Introduction xi
1. What Makes Exegesis Theological? 1
2. Theology and Interpretation 31
3. Origen and Spiritual Reading 51
4. Reformation Controversy and Biblical Interpretation 77
5. In the Beginning 91
6. That They All May Be One 113
7. Law, Loyalty, and Love 131
8. An Exegetical Postmortem 153
Acknowledgments 169
Index 171
Back Cover 174
Introduction
In 1988, then Cardinal Joseph Ratzinger delivered a lecture in New York: “Biblical Interpretation in Crisis.” He observed that, after two hundred years of historical-critical study of the Bible, we need “a better synthesis between the historical and theological methods.” 1 Achieving this goal requires careful critical thinking about historical criticism, which often claims far greater certainty for its results than closer inspection shows appropriate. And the future Pope Benedict XVI observed that any text—especially sacred Scripture—will give up the full treasure of its meaning only to those who approach with sympathetic hearts open to hearing what is being said rather than with an eagerness to pigeonhole the text in accord with pet ideas and prearranged schemes.
As befits an address by a former theology professor, “Biblical Interpretation in Crisis” was a closely argued lecture. The themes Ratzinger raised remain salient to anyone who wishes to think clearly about the limits (and achievements) of historical criticism and other modern methods of biblical interpretation. Yet the turmoil surrounding his lecture suggests that long-standing questions concerning hermeneutics, philosophy, and textual methods are secondary in our time, not primary. Ratzinger was then head of the Vatican’s Congregation for the Doctrine of the Faith, the office in Rome charged with the task of articulating and enforcing doctrinal standards. Among those standards are moral teachings condemning homosexual acts. As a consequence, his presence in New York attracted gay-rights protesters who disrupted the lecture and, once expelled, banged on the windows. When the lecture was finished, New York police officers had to hustle the cardinal into a nearby police van in order to escape the raucous scene.
Since 1988, the moral hostility toward Christianity has only increased, eclipsing what are now old-fashioned objections that belief in the miraculous and supernatural is not rational or that Christians rely on scriptural testimony that does not stand up to critical scrutiny. In these circumstances, any sort of rapprochement between the standards of academic study and Christian theological commitments, however well argued, gains little traction. A generation ago, it might have been the case that modern historical scholarship could enter into fruitful dialogue with theology. When he became Pope Benedict XVI in 2005, Ratzinger suggested as much. At that time, he returned to the University of Regensburg, where he had served as a professor in the 1970s, and delivered an address to the faculty. He recalled his years there as a professor and expressed his admiration for the seriousness with which both secular and religious scholars discussed matters of consequence from their respective disciplines. Their outlooks were not the same, and disagreements were common. But these learned scholars trusted in their shared commitment to reason, however differently they interpreted its demands.
Today, we sadly hear little of reason. “Wokeness” takes its marching orders from moral certitudes, not from rational inquiry. Appeals to a common commitment to reason do not command assent. As a result, while Ratzinger’s call for a better synthesis of faith’s understanding and reason’s methods remains valid, it makes sense only as an explicitly theological project.