Biblical Hermeneutics, part of the broader hermeneutical question, relates to the problem of how one is to understand Holy Scripture. By definition, this is a theological act, ie. 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.

The following concentrates on Christian Biblical hermeneutics.

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 book', though precisely what that might mean is by no means 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

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 examnple, Rudolf Bultmann's hermeneutical approach was strongly influenced by existentialism, and in particular by the philosophy of Martin Heidegger; and since the 1970's, 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.

Theological Hermeneutics as traditional Christian Biblical Exegesis

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, such formulas include :

• The Golden Rule of Hermeneutics

"If the Plain Sense Makes Common Sense, Seek No Other Sense."

Theological Group of principles:

• The Election Principle

• The Historical-grammatical principle based on historical, socio-political, geographical, cultural and linguistic / grammatical context

• The Dispensation Principle or The Chronometrical Principle

"During Different Periods of Time, God Has Chosen to Deal in a Particular Way with Man in Respect to Sin and Man's Responsibility."

• The Covenantal Principle

"We Differentiate Between the Various Contracts that God Has Made with His People; Specifically their Provisions, their Parties and their Purposes."

• The Ethnic Division Principle

"The Word of Truth is Rightly Divided in



Relation to the Three Classes Which it Treats, i.e. Jews, Gentiles and the Church."

• The Breach Principle

interpretation of a certain verse or passage in Scripture is aided by a consideration of certain breaches, either breaches of promise or breaches of time.

• The Christo-Centric Principle

"The Mind of Deity is Eternally Centered in Christ. All Angelic Thought and Ministry are Centered in Christ. All Satanic Hatred and Subtlety are Centered at Christ. All Human Hopes are, and Human Occupations Should Be, Centered in Christ. The Whole Material Universe in Creation is Centered in Christ. The Entire Written Word is Centered in Christ."

• The Moral Principle

• The Discriminational Principle

"We Should Divide the Word of Truth so as to Make a Distinction Where God Makes a Difference."

• The Predictive Principle
• The Application Principle

"An Application of Truth May Be Made Only After the Correct Interpretation has Been Made"

• The Principle of Human Willingness in Illumination

• The Context Principle

"God Gives Light Upon a Subject Through Either Near or Remote Passages Bearing Upon the Same Subject."

• • Sub divided Context/Mention Principles:

• The First Mention Principle

"God Indicates in the First Mention of a Subject the Truth with which That Subject Stands Connected in the Mind of God."

• The Progressive Mention Principle

"God Makes the Revelation of Any Given Truth Increasingly Clear as the Word Proceeds to Its Consummation."

• The Comparative Mention Principle

• The Full Mention Principle or The Complete Mention Principle

"God Declares His Full Mind Upon Any Subject Vital to Our Spiritual Life."

• The Agreement Principle

"The Truthfulness and Faithfulness of God Become the Guarantee that He Will Not Set Forth Any Passage in His Word that Contradicts Any Other Passage."

• The Direct Statement Principle

"God Says What He Means and Means What He Says."

• The Gap Principle

"God, In the Jewish Scriptures, Ignores Certain Periods of Time, Leaping Over Them Without Comment."

• The Three-fold Principle

"The Word of God Sets Forth the Truths of Salvation in a Three-Fold Way: Past - Justification; Present - Sanctification/Transformation; Future - Glorification/Consummation."

• The Repetition Principle

"God Repeats Some Truth or Subject Already Given, Generally With the Addition of Details Not Before Given."

• The Synthetic Principle
• The Principle of Illustrative Mention
• The Double Reference Principle

Figures of Speech Group of Principles:

• The Numerical Principle
• The Symbolic Principle
• The Typical Principle

"Certain People, Events, Objects and Rituals Found in the Old Testament May Serve as Object Lessons and Pictures By Which God Teaches Us of His Grace and Saving Power."

• The Parabolic Principle
• The Allegorical Principle

This list of 'principles' in conservative evangelical hermeneutics appears to derive from: Hartill, J E 1960. Principles of Biblical Hermeneutics. Grand Rapids: Zondervan.

Catholic Principles of Hermeneutics

The Catholic Encyclopedia lists a number of principles guiding 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.

Catholic interpretation - Since the Church is the official custodian and interpreter of the Bible, her 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. Minor contradictions are due to copyist errors in the codex or the translation.

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.

See also

• Apologetics
• Biblical studies
• Exegesis
• Hermeneutics
• Literary criticism
• Literary theory
• Summary of Christian eschatological differences