How does the ancient text (the Bible) make an impact on our modern theological mind-set? Is theology a separate discipline from biblical interpretation? Many interpreters are highly skeptical of the truth claims of the Bible as well as of its use in shaping the way in which we interact with "the modern world."
Vanhoozer posits that since Jesus Christ is "the Word incarnate," words are God's means of sanctioning a truthful way of life, politics, and values. Deconstruction and postmodernity notwithstanding, the student of the ancient text must learn to let the text speak meaningfully to a new context.
The ancient text has inherent problems. The obstacles to understanding are many. Some are textual (see the article on textual criticism by Bruce Waltke). Others are cultural (historical, social situation, language, and literature).
Yet all the issues are in the words of the text. But instead of aiming at the interpretation of individual words (for the dangers inherent in word studies, see also the essays by Cotterell and Walton), the interpreter must learn to look at the "discourse" as a basic level for interpretation and for practice.
Modern linguistics—especially semantics (theory of meaning, a branch of linguistics)—is a corrective to the openness in interpretation of the text, because it seeks to answer relevant questions, such as: What is the nature of human language? How do we communicate and process the information we receive? What are the proper ways of listening to the Bible?
The Old Testament also requires familiarity with its varied literary genres (see the essays by Longman and Satterthwaite) and encourages the integration of language with literature and of literature with history (see the essays by Merrill and Long).
These are the issues with which Kevin Vanhoozer deals in the essay below. His engagement with the philosophy and history that shape one's interpretation, though somewhat complex, is fascinating.
In this essay you will discover how difficult the art of interpretation is. Further, he will open up the vista of the integration of language and literature with theology.
Vanhoozer concludes that the interpreter can have confidence in hearing the truth claims of the Bible. After all, the text (sola Scriptura) is sufficient for salvation and for living to God's glory. This text is not only sufficient, it is the totality of God's revelation in "written form" (tola Scriptura).
However, more than hearing these claims, the interpreter will come to know God. Here is the theological dimension of the interpretive process (see the essays by Martens and Schultz).
Simply learning to read and interpret words and even concepts in the Bible is never sufficient. Studying God's Word is intended to bring students of the Word closer to God and to hearing his claims on their lives. In the process of interpretation, readers undergo several shifts.
They undergo changes in their perception of the text, of themselves, of God, and, consequently, of the world.
In the light of this concern, you will discover that Vanhoozer's essay is provocative in calling forth a generation of disciples. (VanGemeren)
