ELEMENTS OF

The
HERMENEUTICS
SOME NOTES ON TERMINOLOGY

Let us not forget that the word is ambiguous and has been used with meanings
varied, both throughout history and at this moment. Here I use the word
to signify the elucidation of the text in its perspective and meaning both
historical as current.
The word Theology is used here with the meaning of systematic reflection on
the revelation and faith. When I speak of a biblist or exegete in this work I
I am referring to the professional biblical exegete, without prejudging that he may also.
or not to qualify as a theologian. And when I speak of a theologian, I am referring to the
professional systematic theologian, taking the expression 'systematic theologian' in
broad sense, that is to say, including both the specialist in theology
fundamental and dogmatic, as well as to the moralist or the spiritual theologian. For
supposedly, the inevitable biblical exegetical task that everyone does not exclude either.
The theologian must assume, whether firsthand or based on previous biblical studies.

The biblical-patristic hermeneutical model

It is an accepted fact that the interpretation of biblical texts is already detected in

the very interior of the Bible, both in the Old Testament and in the New. Therefore,
it refers to the interpretations that the NT makes of texts from the OT, it must be added
Furthermore, the re-reading and interpretation of New Testament traditions in the light
of the new event Christ.

The biblical interpretation that ancient ecclesiastical writers and the Fathers of
the Church operates within the same coordinates
Both the interpretation of biblical texts that is detected within the very
Scripture, like that carried out by the writers and Fathers of the Church in the
the first six centuries of our era, they use a series of instruments
methodological approaches that come from the Jewish world and Hellenistic culture. These
methods, however, are not pure neutral technical procedures, but rather they
they consider instruments at the service of the interpretation of a text that has
special characteristics - it is the word of God and the written human word - and that not
not only tells stories of the past, but also has relevance for each
generation. Hence the various speculations about the meanings of the
Writing, elaborations that, from Origins to today, are always at the service
from an updated interpretation of the Bible. On the other hand, during these centuries -
practically until the 19th century, there is no distinction between biblical hermeneutics and
theological hermeneutics.

Both in the Bible itself and in the patristic world, theology originates from the
interpretation of the texts of tradition in dialogue with new questions
which poses the cultural situation of the moment. In other words
way, biblical hermeneutics and theological hermeneutics walk together, they
They are identified in many cases, never separated.

The dogmatic hermeneutic model

This situation changes when the Bible enters the medieval 'School'.
The Scripture is then conceived as the qualified testimony of the
revelation, and the theological purpose of the interpretation of Scripture, which in that
moment is conceived as the truth of the revealed doctrine for instruction of
men, especially leads to emphasize the literal sense, just as it
establishes in the famous theory of the four senses.
The spiritual sense is no longer valid for doing theology, no matter how interesting it is.
results for spiritual life. Theology is developed through reflection
rational, carried out with philosophical instruments and supported or confirmed in
"authorities," the main one of which is naturally Sacred Scripture.

III. A MODEL OF BIBLICAL HERMENEUTICS

Some budgets

The relationships between the biblical scholar and the theologian and their various works have been the subject
of study also after the Vatican reaffirmed that the Holy
Scripture is the soul of theology.
As far as the Vatican Council is concerned, it is clear that both the biblical scholar and the
theologians must assume the major guidelines regarding interpretation of the
The Bible has left us the Constitution Dei Verbum, especially because they are the
decisive. They basically refer to the nature of the Bible as an inspired book.
and the consequences this has when developing a theory of its
interpretation. Regarding the dialogue between the biblical scholar and philosophy and the sciences
contemporary humanities is a fact acquired through hermeneutics
current philosophical. Indeed, biblical hermeneutics is a special chapter of the
general hermeneutics, which elaborates the general theory of the operations of the
comprehension, especially in its relation to the interpretation of biblical texts.

At this point, the Pontifical Biblical Commission has reflected specifically on the
the necessity and the limits of this dialogue. According to her, any hermeneutic theory
Biblical interpretation must be done in dialogue with contemporary hermeneutic philosophy.

On the other hand, and following the same guidelines of the document of the
Pontifical Biblical Commission on the interpretation of the Bible in the
Church, it is worth noting here your assertion that a theory is necessary.
hermeneutics to interpret the Bible. According to her, it must be a theory that
allow the incorporation of literary and historical criticism methods into a model of
broader interpretation, a need that is supported by the Bible itself and in the
history of its interpretation. In the document, as expected, it is not stated
a specific hermeneutic theory is not ratified, although those that are rejected
they represent a contradiction with the very nature of the Bible, emptying it of its
specific religious and Christian message. On the other hand, it is stated, as I have
It is said that biblical hermeneutics belongs to the field of general hermeneutics.
of all literary and historical texts, but it is added that it has certain characteristics
special that makes it unique.

This same document, when referring specifically to hermeneutics

Catholic, asserts that it is not distinguished by a scientific exegetical method.
particular. Its characteristic is that it "consciously situates itself in the living tradition
from the Church." The Bible itself, prolonged afterwards in the life of the Church. Thus
Well, from what we just said, it's clear that the relationships between
biblical hermeneutics and theology cannot be resolved simply with the establishment
of a method that allows theologians and exegetes to coordinate their activities.

It's not just a matter of pure method. What is necessary to search for and find is a
hermeneutic model for our time, which includes those
elements that are inherent and indispensable for the exegete and the theologian
catholic, as well as those others that allow dialogue with culture
contemporary and which are, by their very nature, changing. In everything that
of course, my perspective is that of a biblical scholar trying to engage in dialogue with his
theologian colleague. I say this because the dialogue on this important point should be
mutual and would probably require not a few clarifications from the theologian
systematic.

CONDITIONS FOR A COMMON HERMENEUTIC MODEL

It should not be forgotten that the use of these methods also comes into play.
particular philosophical and theological vision of the biblical scholar.

B) Consequently, the biblical scholar needs to when doing exegesis of a theory

hermeneutics. Such theory, for which it will require the help of the theologian, must
integrate dialogue with contemporary philosophy and with the sciences
humans, must be able to integrate critical historical methods and the re
readings or approaches to the Bible from those human sciences, as well as the
peculiarities of the Catholic understanding of the Bible.

PROPOSAL FOR A MODEL OF BIBLICAL HERMENEUTICS

As a consequence of all that has been said, the biblical scholar must make aware his
biblical hermeneutics within the already mentioned conditions. In a way
schematic, since I have already developed the topic on several occasions, I present
now my proposal.
Any Catholic hermeneutics of the Bible must be aware of the principles
what it is based on.

THE PRINCIPLE OF INCARNATION

The basic principle for establishing a proper interpretation of the Bible is the
what establishes the nature of this book that we call the Bible.
If we accepted that the Bible is just a religious book, the criteria of
the interpretation of that book would be the common ones to interpret any book
ancient religious. However, this is not the awareness that Christians have.
of the nature of the Bible. For a Christian, the Bible is Sacred Scripture
inspired by God. And for a Catholic, specifically, the nature of Scripture
It is expressed in the dogmatic affirmation of its inspiration by the Holy Spirit.
The way in which this basic statement is explained will lead to concrete criteria.
of interpretation. That is why it is worth dedicating a few words to this
issue.
Let's start by saying that it has not always been understood in the same way.
Biblical inspiration, as recent historical studies demonstrate. Above all,
During the late last century and until the Second Vatican Council, the emphasis was placed
almost generally in the inspiration as the charisma of the hagiographer, which
it guaranteed biblical inerrancy, seeking various models for its explanation
derived mainly from the charisma of prophetic inspiration. This caused that
preferably investigate the psychological aspects of inspiration, that is,
in what happens in the sacred author so that an inspired text can be produced.

For the phenomenon of biblical inspiration referred to the book, no elaborations were made.
models until later. The prophecy model is no longer valid; we must
to inspire us in human reflection on the phenomenon of writing. In this line
have been of special interest, although from somewhat different perspectives, the
works by authors such as L. Alonso Schükel, A. Paul, T. A. Hoffman, and A. M. Artola.

The word of God, expressed in human languages, becomes similar to

human language, like the Word of the eternal Father, assuming our weakness
human condition, he became like men.

It is practically said that the mystery of biblical inspiration, which conditions the
criteria for interpreting the Bible, is nothing more than a variant of the mystery of
the incarnation. If we want to formulate this basic principle now, we could
do it this way: The Bible is an inspired book, that is, it is made
in it a mystery parallel to that of the incarnation of the Word. This means that the
The Bible is the true word of God written and the true human word written.
Any interpretative criterion of the Bible that is developed must start from
necessarily from this principle.
On the use of scientific biblical methods
The substantial has already been said. From the nature of the Bible, it follows

that all biblical scientific methods are usable in principle,

as long as they meet the conditions we have already stated. One of the
basic conditions are that any ideological component is removed from them that
exclude an opening to transcendence. This is rightly expressed in the document
from the Pontifical Biblical Commission. It is enough to reread the text that we have reproduced more
above, when talking about the human word of the Bible.