Constructive Pneumatological Hermeneutics in Pentecostal by Kenneth J. Archer, L. William Oliverio Jr.

By Kenneth J. Archer, L. William Oliverio Jr.

This publication offers the paintings of best hermeneutical theorists along rising thinkers, interpreting the present kingdom of hermeneutics in the Pentecostal culture. The volume’s participants current confident principles concerning the way forward for hermeneutics on the intersection of theology of the Spirit, Pentecostal Christianity, and different disciplines. This assortment bargains state of the art scholarship that engages with and pulls from a wide variety of fields and issues towards the way forward for Pneumatological hermeneutics. The volume’s interdisciplinary essays are damaged up into 4 sections: philosophical hermeneutics, biblical-theological hermeneutics, social and cultural hermeneutics, and hermeneutics within the social and actual sciences.

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First, it is unfounded. If it were the result of denying absolute privilege to the author, then “Mary had a little lamb” could mean “The Cubs will win the pennant this year” (from which we could conclude that Mary didn’t have a little lamb after all). But then why would Gadamer have to insist on the reproductive dimension of the interpretation? To deny that it is sufficient is not to deny that it is necessary. This is clear enough in the Ricoeur citation above23 and even clearer in Derrida’s. ” All three make it clear that a responsible reading must take the author seriously.

Paul Ricoeur puts it this way: Not that we can conceive of a text without an author; the tie between the speaker and the discourse is not abolished, but distended and complicated … The text’s career escapes the finite horizon lived by its author. 18 And Jacques Derrida makes the same point this way: This moment of doubling commentary [the reproductive aspect] should no doubt have its place in a critical reading. To recognize and respect all its 24 M. WESTPHAL classical exigencies is not easy and requires all the instruments of traditional criticism.

The deepening of the divine locutions shows that God’s presence is “not exercised from outside language, by some sovereign and independent agent, but is rather enfolded within language” (CG, 83). Divine discourse moves along a path from external creative word (“speaking forth”) to internal covenantal and relational word (“speaking with”) to redemptive consuming word (“speaking from within”). ” Hence, whereas in the Old Testament God’s speech with his servants shaped and molded history as a redemptive drama, “in the New Testament history itself is taken up into the redemptive drama of divine speech, in and through Father, Son and Spirit” (CG, 85, italics original).

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