Hermeneutics: Interpreting Scripture

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Oct 19, 2024
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#61
Seeing no one claiming to have infallible understanding of GW, denying that open-minded truthseekers should be pre-disposed to hope they might go to heaven via God's Way, or objecting to the hermeneutical method of Jesus and Paul, I will continue sharing a few more details for your consideration.

The Bible says God’s Spirit is love and truth (1JN 4:8 & 5:6), which means all love (agape, RM 6:5-8) in all people is God’s operation, and all truth in all cultures is God’s revelation. Thus, becoming a Christian theist does not mean rejecting what is good and true in one’s pre-Christian experience or culture.

As the philosopher Hegel taught: when considering two different understandings (thesis A versus antithesis B), the truth may not be either one or the other but rather the proper harmonization of the two. (Both A and B = synthesis C.) [BTW, this is about the only tenet of Hegel I understand and affirm ;^]

The Bible teaches (GN 1:3, JN 1:1-3) that both the world and inspired words are expressions of God’s Word/Logos, and thus scientific and spiritual truths must be compatible or else God would be tricky. So, while belief that God is love and Jesus is Lord is based upon the biblical revelation, knowledge also is gleaned from the natural sciences and common sense. While my interpretation of reality is influenced by the Bible, I utilize logical thinking, especially where the Bible seems silent, hoping that I am guided by the Spirit of Truth (JN 14:17).

I believe everyone ought to embrace this ecumenical hermeneutic. Logic is a way every sane soul can have access to the supreme Mind or Logos (1CR 2:11-16). Right logic is the glue that binds all individual truths together in one catholic or universal faith.

Logic provides the rationale for believing that the history of humanity is not a farce, and it sustains the hope of experiencing love and joy in a future heavenly existence. The beauty of this hermeneutic is the harmonization of whatever is good and true in all religions or isms.

However, I realize that—just as frequently happens when a person shares favorite musical or scenic beauty with someone else—it may not move your soul like mine (MT 11:16-17). :cry:
Because I realize that we all have different tastes regarding beautiful music or scenery, I am surprised no one has questioned my saying these truths:

1. All love (agape, RM 6:5-8) in all people is God’s operation, and all truth in all cultures is God’s revelation. Thus, becoming a Christian theist does not mean rejecting what is good and true in one’s pre-Christian experience or culture.

2. Hegel's doctrine of synthesis is often true: When considering two different understandings (thesis A versus antithesis B), the truth may not be either one or the other but rather the proper harmonization of the two (both A and B = synthesis C.)

3. Because both the world and inspired words are expressions of God’s Word/Logos, scientific and spiritual truths must be compatible or else God would be tricky, so while interpretation of reality is influenced by the Bible, one may also utilize logical thinking guided by the Spirit of Truth.

4. This biblical and ecumenical hermeneutic is a way every sane soul can have access to the supreme Mind or Logos by means of right logic that binds all truths together in one catholic faith, providing the rationale for believing that the history of humanity is not a farce because of a rational hope of experiencing love and joy in a future heavenly existence.
 
Oct 19, 2024
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#62
I will conclude the explanation of how the infinite and holy God communicates with finite and fallible humans by noting two phenomena: accommodation and distanciation.

It appears that God accommodates His revelation so that it corresponds with human moral and intellectual development, imparting His Spirit/Word by means of words, both literal and figurative (cf. MT 7:24-27, 16:6-12, etc.). And in order to create volitional beings having moral free will, God designed reality so that His presence is less than compelling, so that we usually experience God as rather distant from us and “unknown” (ACTS 17:23) rather than depending on angels and miracles. Even Jesus (God the Son) on the cross cried out “My God [the Father], why have you forsaken [taken God the Spirit from] me?” (MT 27:46, PS 51:11)

We may feel distant from God even though He is close or immanent, “for in Him we live and move and have our being” (ACTS 17:28), because God’s normative means of conversion is persuasion rather than coercion (MT 12:39, 24:24, 1CR 1:22-23). This is seen very clearly in Jesus’ lament over the obstinacy of Jerusalem (MT 23:37). Apparently, undeniable miracles would be coercive or tantamount to demanding conversion and love at gunpoint. Because of human limitations and the necessity of accommodation and distanciation, we must be content with sufficient rather than perfect or inerrant knowledge of God’s revelation and not be unduly concerned when we find grains of sand (discrepancies and problematic passages) amid the gold or truth.