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Introducing Theological Interpretation of Scripture: Recovering a Christian Practice

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This book serves as an excellent primer on the subject of theological interpretation of Scripture, and a great supplement to the Dictionary for the Theological Interpretation of Scripture, which Daniel Treier helped edit. Here, Treier traces the emerging "theological interpretation" movement, demonstrating a comprehensive knowledge of the relevant secondary sources on the subject. He concludes each chapter by offering an illustrative case study on the Imago Dei which applies the principles discussed.

In Part I, chapter 1, he begins by looking at church history and how many scholars seek to recover the pre-critical interpretative spirit of several church fathers, whose interpretations have always been more spiritually beneficial to the community of faith than those of biblical critics. In chapter 2, he also explores the role of the "Rule of Faith" and Christian doctrine in interpretation. Here he demonstrates how "doctrine shapes both the questions we ask of biblical texts and the ways we communicate our answers."

In the final chapter of Part I, Treier examines the role of virtue in theological exegesis, looking at Lindbeck, Fowl, Vanhoozer, et al. He concludes by summarizing Fowl's two-fold distinction on the relation between virtue and theological interpretation: virtue-through-interpretation (how such interpretation aids in cultivating virtue) and virtue-in-interpretation (how virtue aids interpretation). Treier notes how there is widespread agreement in the former, but the latter poses several problems. How do we impose virtue as a criterion within interpretative practice? What counts as virtue? Such questions belong to the enduring challenges to theological interpretation, which he addresses in Part II.

Beginning Part II, in chapter 4, Treier discusses the modern debate in biblical theology and its role in theological interpretation. With information already familiar to those who have read the DTIB, he follows the development of the Biblical Theology Movement as a discipline of its own. In the rest of what feels like a very short chapter, he defines three proposals for the "future" of biblical theology: an approach of progressive revelation (advocated by D. A. Carson), the canonical approach (Christopher Seitz), and the theological interpretation of Scripture approach (Francis Watson, Brian Rosner). The last approach sees biblical theology as bridge discipline between Scripture and systematic theology, though the waters are increasingly muddied about what this looks like as definitions of 'theological interpretation' and 'biblical theology' remain a bit fluid.

In chapter 5, he offers one of the deepest and most helpful discussions in the entire book, looking at the role of general hermeneutics in theological interpretation. He begins by looking at the contribution of Hans-Georg Gadamer and then follows responses by both Jurgen Habermas and Jacques Derrida, developing the hermeneutical discussion through the 20th Century and beyond. Within this broad, quick, yet deep overview, one will encounter Ricoeur, Hirsch, Thisleton, and Vanhoozer.

In the attempt to bridge general and special hermeneutics, the discussion of virtue comes up once again, with Aristotle's sophia and phronesis categories coming into play. In Treier's estimation, Vanhoozer's dramatic model presented in "The Drama of Doctrine" offers the church the best model for remaining virtuous in its application of Scripture, since it both embodies the "appropriate" concept of drama and appeals to phronesis with its appeal to improvisation. In improv, an actor spontaneously reacts to the script, necessitating the 'actor' having become a certain type of person in order to faithfully relate to the script in their performance. Treier begins to move the discussion forward by quoting Jens Zimmerman on how the Incarnation might have implications for general hermenuetics and theology (which you simply need to read for yourself), but he stops. One wishes there might have been some more constructive thinking after mapping out the major players and thinkers, but alas . . .

The final chapter relates to globalization, the global South, and the importance and value for Western theology in reading outside one's own culture - something not done near enough in today's literature.

The overview here is not so much constructive if not instructive, but this was Treier's expressed purpose and it is a resounding success in this respect. The book will serve to help give an overview of where the modern discussion came from, who its major voices are, and what it looks like in practical application to the Christian community. A quick, useful read if you have the time.

This book is a very helpful and readable introduction to theological interpretation. Treier has not only read the relevant and important material in this area (he was an associate editor for the 'Dictionary for Theological Interpretation of the Bible'), but he has the ability to clearly layout the central aspects of the movement in a way that students can understand. The book includes discussion of figures such as Barth, Watson and Fowl (among many others) and engages with fields and topics like the rule of faith (including pre-critical interpretation), biblical theology, general hermeneutics, and global theology as they relate to theological interpretation. The intro also interacts with Roman Catholic interpretation (esp. Matthew Levering's new work) which is a plus. At the end of almost every chapter Treier enters into a discussion on the image of God based on the descriptions that were just presented. This was very helpful because it provided an example of how this is fleshed-out rather than leaving you with a mere theory or history of how this "could" be done.

While the book is appropriately instructive, it does contain controversial elements. For example, Treier writes that "the presuppositions of interpreters have often had a bad name in biblical studies... Presuppositions are 'baggage' to be set aside as much as humanly possible in a quest for 'objectivity.' This metaphor points to an alternative, however: baggage usually carries with us that which is essential, not that which we need to get rid of. What if presuppositions are not a threat to objectivity but rather an aid in preserving it?" (202). Some will cheer on such questions, yet others will become uncomfortable with the idea of even asking them. Nevertheless, these are important questions, and Treier's book helps present possible answers. Overall, I highly recommend this book. It also includes a seven page "suggested reading" at the end and helpful index.

One of the vexing aspects of engaging in the conversation about theological interpretation is the problem of definition. Scholars and theologians from varying backgrounds and disciplines are claiming "theological interpretation of Scripture," while employing methods and producing results that span the interpretive grid.

In Introducing Theological Interpretation of Scripture, Daniel Treier seeks "to tell the story and map the major themes of this movement" and also "to address some tough questions to clarify its future direction" (11). Treier defines the movement broadly as one that "seeks to reverse the dominance of historical criticism over a churchly reading of the Bible and to redefine the role of hermeneutics in theology" (14).

Treier divides the book into two main sections. In part one, he charts the "catalysts and common themes" of the movement, which include an interest in precritical interpretation (chapter one), the possibility of a "ruled" reading which takes account of Christian doctrine (chapter two), and the role the community plays in discerning and arriving at meaning (chapter three). In part two, Treier delineates the areas where proponents of theological interpretation have sharp disagreements. These differences include the assumptions and positions involved in engaging biblical theology (chapter four), general hermeneutics (chapter five), and various social locations (chapter six). In this section, Treier asks if theological interpretation can bridge the gap between biblical studies and theological reflection, if secular theories of reading and interpretation have any bearing on biblical texts, and if interpreters of Scripture should be mindful of global social contexts.

One notable feature of this book is the analysis of theological interpretation that Treier offers in a concluding chapter. Synthesizing his previous material, Treier asserts that theological interpretation uses the ideas of canon, creed, and culture to engage the Scriptures with and for the church. However, for Treier, the church does not participate in the theological process merely to take part in an informed discussion about the Bible. Rather, "the ultimate interpretive interest of the church is to know God in a holistic sense" (204). Theological interpretation seeks to utilize all the various "lenses" of literary and theological reflection in order to produce "a coherent vision of who God is and who that calls us to become in Christ" (203). Treier calls this perspective the "widest-angle lens" which puts the task of interpretation into proper focus (203). These perspectives also function as a map that guides the church on its pilgrimage to know and respond rightly to God.

To illustrate this practice, Treier provides a sustained case study throughout the book concerning the "Image of God" (Imago Dei). In doing this, Treier relates the themes of each chapter to this doctrinal concept, and in the conclusion, he summarizes the role that exegesis, biblical theology, historical theology, systematic theology, and practical theology play in its full explication. For Treier, this "sketch" of theological reflection provides a "pattern for thought" that can guide the interpreter in his pursuit of "prayerful contemplation" (199). Thus, Treier engages in the process of theological interpretation even as he introduces the concepts.

Some readers, though, might object to Treier's framing of the issues, as even the ordering of an "introduction" involves debatable interpretive decisions. Others may also see a few gaps in the "prehistory" of the movement that Treier develops, though this is likely a feature of the introductory nature of the work rather than a result of oversight. A further concern relates to the chapter on globalization. Treier recognizes that while the other issues he treats "are frequently addressed at length by advocates of theological exegesis, globalization is not" (157). He quickly moves from this concession to an extended discussion of postcolonial thought and the rise of Pentecostalism in "the global south" (157).

Because this emphasis is in some ways unique to Treier, readers would benefit from a more detailed discussion of its relevance and connection to the idea of theological interpretation, especially in light of Treier's acknowledgement that "this chapter evokes more questions than answers" (182). One also notices Treier's heavy reliance on the cultural analysis of Philip Jenkins. Nevertheless, Treier's basic point in this chapter is well taken. As the Bible is being read, cherished, and interpreted in diverse contexts, "non-Western voices can no longer be marginal as they once were. We must listen" (186). This emphasis resonates with Treier's similar interest in demonstrating the ecumenical benefit of a widespread return to the practice of theological interpretation (20-33).

Through his clear structure and concise content, Treier achieves his aim of providing scholars, students, and pastors with a succinct introduction to this burgeoning movement. The two parts of the book quickly highlight the unity and significant diversity of the movement. Further, while Treier's primary dialogue partners are the ones at the forefront of the theological interpretation movement (e.g., Stephen Fowl, Francis Watson, Kevin Vanhoozer), he also interacts with a wide range of related scholarship (e.g., the canonical approach of Brevard Childs and Christopher Seitz).

In addition, Treier constantly references the Dictionary for Theological Interpretation of the Bible, thus making his study a fitting companion volume to this other important work in the field. Though Introducing Theological Interpretation appears early in the movement, it offers a contribution of definition and direction. To borrow his own metaphors, Treier's work can function as a set of lenses to bring the contours of this movement into focus and can serve as a roadmap to chart some of the trajectories the church and the academy will need to follow in order to recover the "Christian practice" of theological interpretation of Scripture.

In terms of understanding the academic precedent for Theological Interpretation of Scripture (TIS), Treier explains that the rise of historical criticism, which typically excludes interpreting the Bible as Scripture (14), sets the stage. Of primary importance for theological responses to historical criticisms is Karl Barth. Few have defended the citadels of Christianity in the face of historical criticisms like Barth (Carl Henry, GRA, 2:287). Barth exchanged the historical reconstructions of German higher-critical scholars for an exegesis of Scripture that regarded its theological content, and gave priority to it. Treier identifies four aspects of Barth's theological exegesis: (1) the subject matter of Scripture is eternal God and this merits hermeneutical control. (2) Its meaning must be lived, or one must participate in it. (3) This intimate involvement with Scripture means reading charitably and not as a modern scientist (historical critical methods are servants, not masters). And (4) The bible is to be read in accordance with its meaning. In this way, Barth is inspiration for TIS (18).

Evangelicalism emerged from the Fundamentalism of the early 20th century. The history recounted by Treier is that of Mark Noll's book Between Faith and Criticism. Noll points out the differences between British and American biblical scholarship, explaining that British thinkers were not as anti-supernatural as American (22). Noll also points out the significance of Biblical Theology in Evangelicalism (23-24). Finishing up the Introduction, Treier further recounts a movement toward spiritual exegesis in the Catholic church and Catholic engagement with historical criticisms, and he engages postmodernism(s), with its interest in the interpretive community for theological exegesis.

Part 1 (of 2) of Treier's book examines "Catalysts and Common Themes" for TIS and their significance for evangelical engagement in biblical criticism today. In chapter one he looks at precritical interpreters and the lessons that can be learned from them, including how a "postcritical approach can incorporate the precritical spirit" (34). The piety of precritical reading involved (1) conviction of the present reality of God. (2) presupposing a unified narrative. (3) Utilizing the Rule of Faith. (4) Diversity in unity. (5) Recognition of Scripture's historical meaning, but also its meaning "for us." And (6) Scripture as mystery. Precritical reading also involved Christological (typological) interpretations of the OT. However, each of these readings need not be precritical for us, since they may be critically adapted with guidance and restraint (54).

The Rule of Fatih, i.e. reading Scripture in light of its Trinitarian and Christological dogmatic traditions (57-58), occupies much of chapter two. Irenaeus is highlighted here as the Rule's chief architect (58-59), while emphasis is primarily granted to contemporary discussions of theological method. David Yeago's famous article on "The New Testament and the Nicene Dogma" in which he distinguishes between judgments and concepts, receives interaction as well. Yeago's premise is that a judgment can be rendered in a variety of concepts, which makes possible the movement from the NT to creedal Orthodoxy. Creeds no where suggest that they are Pauline or Johannine speech in exactness, only that the judgments that they demonstrate are accurately and theologically presented in the NT.

Chapter three regards the role of community in TIS. George Lindbeck's well-known ecumenical work, The Nature of Doctrine, which aims to present Christian religious and dogmatic dialog as a sort of social-scientific, dynamic symbol-laden language that Christian communities take part in, is provided as a postliberal approach. Stanley Haurwas and Stephen Fowl, particularly Fowl since he focuses extensively on community, are provided as discussion partners as well. Fowl's main contribution in Treier's work is that ecclesiology should drive interpretation, not the reverse (85). (Treier only discusses Fowl, and is not necessarily in full agreement with him.) Finally, communal reading also involves readers' virtue. Scriptural teaching should shape our virtues as readers, and just as well these virtues should shape how we interpret Scripture (95-96).

Part 2's "Continuing Challenges" examines scholarly criticisms of TIS amidst the ongoing discussion. Treier explains the Biblical Theology Movement (BTM), its history, and contemporary proposals for its future in chapter four. BTM initially looks like a long awaited bridge between the Church and the academy, but thinkers such as Barr, whom some have observed to be "an academic terrorist," have aggressively criticized BTM. Grounds forward are offered in D. A. Carson's "Progressive Revelation" model (110-13), and the "Canonical Approach" (a text based criticism; 113-16). Treier engages each of these and points out their strengths and needed areas of improvement.

In the discussion of hermeneutics in chapter five, the thinkers involved are Heidegger, Gadamer, Derrida, Ricoeur, and, in conservative circles, E. D. Hirsch. The lessons to be gleaned for TIS, here, are twofold: (1) theological hermeneutics need to develop "an account of text interpretation or even human understanding in interaction with Christian doctrine," and (2) "Christians need to develop an account of how biblical interpretation should shape, and be shaped by, Christian theology" (136). Anthony Thiselton is championed by Treier as a General Hermeneutician who maintains the possibility of theological engagement, in an exegetical sense, with Scripture (140-43). In terms of Special Hermeneutics, Thiselton uses speech-act theory in certain corners of Scriptural interpretation, an advance that Nicholas Wolterstorff builds upon, using what he calls "divine discourse" (143). In divine discourse Scripture is accepted as divinely authored, and interpreted, because in this method "human discourse counts as divine illocutionary activity" (143). In his closing, where he moves from General to Special Hermeneutics, Treier introduces Vanhoozer's work, The Drama of Doctrine (149), and Zimmerman's, Recovering Theological Hermeneutics (151).

In the Conclusion, Treier explains the relevance for TIS gleaned throughout the book. Exegesis should involve input from Biblical, Historical, and Systematic Theology. Since Biblical Theology aims at historical objectivity, and we are subjective interpreters, TIS acknowledges the reliability of the theologian on God to "continually reform us by Word and Spirit" (191). Historical Theology likewise has lessons for TIS, in that there is much to learn from the insights of prior exegetes and exegesis. Lastly, Systematic Theology does not aim to "foist extraneous material on top of biblical teaching" (196), but seeks to illumine that biblical teaching.

In sum, "one can advocate theological interpretations of Scripture while making significant use of critical methods" (199). While it does not have a set method, TIS incorporates several different lenses, including an "already-not yet" interpretative framework, acknowledgment that Scripture has more than a single meaning, and interpreting Scripture in light of the Rule of Faith. Canon, Creed, and Culture are emphasized by TIS as well. Canon criticisms in TIS involve relating passages of Scripture to the rest of the Bible (201). Creed is, again, interpreting Scripture in light of its Trinitarian and Christological tradition. Culture involves recognition of the Church's interpretive communities both historically and at present (202). TIS aims to be integrative, coherent, and holistic of "who God is and who he calls us to become in Christ" (203). At its best, TIS "teaches the church to know and love God" (204).