Bristol, England (photo from trekearth.com)
In regard to hermeneutics and the existence of satanic beings, Grenz, Guretzki, and Nordling explain hermeneutics is the discipline that studies the rules, principles, and theories of how a text, including Scripture, should be theologically interpreted. This would include the relationship between the author, text, and reader.[1] Klein, Blomberg, and Hubbard note that the word for hermeneutics comes from the Greek verb hermeneuin, meaning to explain, interpret or translate, while the noun hermeneia means interpretation or translation.[2] Charles Caldwell Ryrie (1974) states hermeneutics is the scientific method, which provides a principal of interpretation of Scripture, and these rules guide each reader’s system of theology.[3]
Augustine, from what has been presented in this Chapter within the context of satanic beings, appears to assume they did actually exist and had limited power and dominion over human beings.[4] Augustine therefore can be deduced to have believed in literal, historical, satanic beings in Scripture. This is not an overall evaluation of Augustine’s hermeneutics as that would be another thesis in itself. Plantinga cautiously supports Augustine’s hermeneutical approach and conclusions in regard to the existence of satanic beings.[5] According to D.W. Robertson, Jr. (1964) the translator of Augustine’s book On Christian Doctrine, explains the text sheds light on Augustine’s interpretation of the Bible.[6] Robertson writes that for Augustine, interpretation was not done by scientific and historical analysis, but by understanding the philosophy and theology of Biblical writers.[7] Augustine’s method was based in faith, hope, and charity (love), and a trust in God rather than in science.[8] It was not the hermeneutical method of modern times but was Augustine’s nonetheless.[9] Augustine’s hermeneutic included the idea that one should be mentally clear in regard to issues of God in order to receive guidance.[10] This would support Robertson’s idea that Augustine’s hermeneutical assumptions began with a trust in divine guidance over scientific means of understanding the Biblical text.[11] Robertson explains that Augustine did use an allegory method in his exposition of Scripture, but this was done in order to find the fullest possible interpretations of Scripture.[12] Grenz, Guretzki, and Nordling define allegory as a method of Biblical interpretation where ‘hidden’ or ‘deeper’ understandings are sought.[13] This favours a ‘spiritual’ meaning over literal ones.[14] Klein, Blomberg, and Hubbard explain that this was the popular hermeneutical method within the era of the Church Fathers.[15] New Testament scholar, Klyne Snodgrass (1991) explains allegorical approaches would assign a spiritual meaning to specific texts, in particular ones difficult to interpret.[16] Christian theology was often imposed on texts of the Old Testament, and this approach was common in the Christian Church until the Reformation.[17] Although Augustine understood satanic beings as actual entities, this does not mean he used a literal hermeneutic in his overall theological approach, as Robertson points out Augustine uses the allegory method.[18]
[1] Grenz, Guretzki, and Nordling (1999: 59).
[2] Klein, Blomberg, and Hubbard (1993: 4).
[3] Ryrie (1974: 86).
[4] Augustine (388-395)(1964: 111).
[5] Plantinga (1982: 192).
[6] Robertson (1964: ix)(1997).
[7] Robertson (1964: ix)(1997).
[8] Robertson (1964: xii)(1997). Augustine (427)(1997: 33).
[9] Robertson (1964: xii)(1997).
[10] Augustine (427)(1997: 13).
[11] I reason hermeneutically a scholar does not need to choose between a regimented scientific methodology, and trusting in divine guidance.
[12] Robertson (1964: xi)(1997).
[13] Grenz, Guretzki, and Nordling (1999: 8).
[14] Grenz, Guretzki, and Nordling (1999: 8).
[15] Klein, Blomberg, and Hubbard (1993: 32).
[16] Snodgrass (1991: 413).
[17] Snodgrass (1991: 413).
[18] Robertson (1964: xi)(1997).
AUGUSTINE (388-395)(1964) On Free Choice of the Will, Translated by Anna S.Benjamin and L.H. Hackstaff, Upper Saddle River, N.J., Prentice Hall.
AUGUSTINE (427)(1997) On Christian Doctrine, Translated by D.W. Robertson Jr., Upper Saddle River, N.J., Prentice Hall.
GRENZ, STANLEY J. DAVID GURETZKI and CHERITH FEE NORDLING (1999) Pocket Dictionary of Theological Terms, Downers Grove, Ill., InterVarsity Press.
KLEIN, WILLIAM W. CRAIG, C. BLOMBERG, AND ROBERT L. HUBBARD, JR. (1993) Introduction to Biblical Interpretation, London, Word Publishing.
PLANTINGA, ALVIN.C. (1982) The Nature of Necessity, Oxford, Clarendon Press.
RYRIE, CHARLES CALDWELL (1974) Dispensationalism Today, Chicago, Moody Press.
SNODGRASS, KLYNE (1991) ‘The Use of the Old Testament in the New’, in David Alan Black and David S. Dockery (eds.), New Testament Criticism and Interpretation, Grand Rapids, Zondervan Publishing House.
This clip has been receiving some traffic (hundreds of hits) over in my satire and theology archives and so here once again is the Lochness Monster/Giant Haystacks.
African 'booze' tree. Thanks, Mom.
Additional
This is a message from someone, that according to her, is now in Benin, Africa, and was formerly in London and North Carolina. She is on the Facebook 'Are You Interested?' application. She acted ticked when I messaged with her briefly here last week and had not visited her when I was in the UK last month, as she was in London. As if I was going to visit her after two to three short email messages, as she is a stranger and I was nowhere near London.
I have no clue what the hell she is writing about.
'sweetie, if i tell you i love you, it doesnt mean facial loving, you talking about facial loving, i havnt met you ,so i believe i just like you but i love the way you talk to me, message me, i can read the feelings you have for me and i believe definetely we are going to me then that means we will one day. i so much chrish your humbleness and the way you talk to me through mails and also your profile is an evidence of you mylove.'
My reply to this message was...
LOL.
