University of South Carolina Scholar Commons Senior Theses Honors College Spring 2021 Paul Ricoeur and Biblical Hermeneutics: Narrative, Genre, and Self Collin Angell University of South Carolina - Columbia, [email protected] Follow this and additional works at: https://scholarcommons.sc.edu/senior_theses Part of the Biblical Studies Commons, Philosophy Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Angell, Collin, "Paul Ricoeur and Biblical Hermeneutics: Narrative, Genre, and Self" (2021). Senior Theses. 404. https://scholarcommons.sc.edu/senior_theses/404 This Thesis is brought to you by the Honors College at Scholar Commons. It has been accepted for inclusion in Senior Theses by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. 1 PAUL RICOEUR AND BIBLICAL HERMENEUTICS: NARRATIVE, GENRE, AND SELF By Collin Angell Submitted in Partial Fulfillment of the Requirements for Graduation with Honors from the South Carolina Honors College May 2021 Approved: George Khushf Director of Thesis Steven Lynn Second Reader Steve Lynn, Dean For South Carolina Honors College 2 ABSTRACT In short, this thesis seeks to develop a biblical hermeneutic centered on one central axis, based on the philosophy of Paul Ricoeur. That central axis is narrative. The Bible is written in various genres, ranging from prophecy to wisdom to hymn. The goal of this thesis is first to show how a biblical hermeneutic that treats narrative as the central mode of discourse informs a better understanding of the other biblical genres of discourse, and thus of the Bible as a whole. Furthermore, this thesis takes an existentialist direction by taking the narrative-centered biblical hermeneutic and deriving from it a robust hermeneutic of the self also centered on narrative. In other words, the goal is not just to interpret the Bible based on narrative, but to take that hermeneutic as a model for interpreting one’s life. This hermeneutical framework is directly inspired by the philosophy of Paul Ricoeur, using his concepts of biblical genre, narrative, and temporality. Chapter 1 is about narrative and prophecy and how prophecy functions as a disruptor of traditional narrative in order to make sure the people of God stay on track. Chapter 2 is about narrative and wisdom; it talks about how narrative serves as a literary vessel for wisdom to manifest in and how wisdom begets narrative, forming a symbiotic relationship. Chapter 3 is about narrative and hymnic discourse; hymns are communication with God, recalling past, envisioning a future, and reconciling with the present, all woven by a narrative thread. There is an Interlude that emphasizes the importance of narrative in weaving all the genres together and uses a discussion of divine inspiration as the catalyst for uncovering a better conception of revelation. Chapter 4 discusses narrative and prophecy, but this time makes an argument for the preacher as the modern-day prophet, as well as discussing other forms prophecy can take in one’s life. Chapter 5 discusses narrative and wisdom by recognizing the hermeneutic cycle that manifests in the life of one seeking wisdom, drawing on the wisdom of others while imparting 3 wisdom to others. Chapter 6 discusses narrative and hymnic discourse, but this time in the context of both personal communication with God and communal worship that would take place, for instance, in a church service. 4 TABLE OF CONTENTS Introduction……………………………………………………………………………………….4 PART ONE Chapter 1: Narrative and Prophecy – Disruption of Tradition……………………………………12 Chapter 2: Narrative and Wisdom – A Symbiotic Cycle………………………………………...20 Chapter 3: Narrative and Hymns – Communication with God……………………………………30 INTERLUDE…………………………………………………………………………………….37 PART TWO Chapter 4: Narrative and Prophecy – Disruption of Self………………………………………...44 Chapter 5: Narrative and Wisdom – The Hermeneutic Cycle of the Self………………………..49 Chapter 6: Narrative and Hymns – Communication with God as Community…………………..55 Conclusion……………………………………………………………………………………….61 5 Introduction The task of interpreting a text poses many challenges, but at the same time, it presents many opportunities. The reader approaches the text in order, presumably, to receive something. Since the words on the page do not change, one might expect that the same thing would be received every time the text is approached. However, ordinary experience attests to the fact that this is not the case. The same person that understood the story of David and Goliath in a certain way at the age of seven may find that story to mean something profoundly different at the age of seventy. The marginalized person reads David and Goliath as a story of the oppressed defeating his oppressor, while the Jewish Rabbi reads it as a story of God’s providence in a turning point for the history of the Israeli people. The evangelical Christian may read the American constitution as a testament to the Christian roots of America, but the postmodern American socialist will read it as a testament to the white supremacist roots of America. Since this thesis mainly concerns biblical interpretation, it is worth noting that biblical examples of such polar- opposite interpretations also abound. How can two people come to the same text and walk away with completely different meanings? The answer is simple. The reader not only receives something from a text, but she also brings something to the text. What does the reader bring? Her experiences, her knowledge, her presuppositions, etc. In other words, interpreting a text is not a one-way street, but rather a two-way street. In a sense, this is obviously the case. How would the words on the page mean anything if the reader did not already possess the capability to read? But there is more to it than that. The meaning that any reader derives from a text is partially dependent on factors that have nothing to do with the text itself but have everything to do with the reader. Thus, a text is not 6 interpreted entirely objectively, but there is always an element of subjectivity to the interpretation. That is, the interpretation depends, to an extent, upon the subjective experience of the reader. With this unavoidable observation in mind, the role of hermeneutics becomes much less straightforward. It becomes much more difficult for one to argue that his or her methodology or theory of interpretation is the key to unlocking the true, objective meaning of the text because the person who developed that theory could not have come to that conclusion without the subjective experience that brought him or her there. Thus, we are left questioning every theory of interpretation, from the historical-critical method to the grammatical-historical method, and yes, even (especially) the method that will be proposed in this thesis. But what is the point of hermeneutics, if not to uncover the one true meaning of the text, especially in the case of a text as important as the Bible? Is it not paramount that we strive towards the truth, pushing aside any semblance of subjectivity that stands in our way? Recall the first sentence of this thesis: “The task of interpretation poses many challenges, but at the same time, it presents many opportunities.” The surprise answer is that, rather than something to be avoided, the subjectivity of interpretation is something that should be acknowledged and embraced.1 With the help of renowned contemporary philosopher Merold Westphal, allow me to explain. There is a concept in hermeneutical studies known as the “hermeneutical circle.” It takes on many forms, but in essence, it refers to the notion that the whole of a text is interpreted in relation to its parts, and in turn, the parts of a text are interpreted in relation to the whole.2 For example, the words of this sentence can only be understood in relation to the whole sentence, 1 Westphal, Merold, Whose Community? Which Interpretation? Philosophical Hermeneutics for the Church, (Grand Rapids, Michigan: Baker Academic, 2009). 2 Ibid. 28. 7 which can only be understood in relation to the whole paragraph, etc., until you read the whole thesis, at which point each individual chapter, paragraph, sentence, etc. takes on new meaning. This application of the hermeneutical circle is no doubt important and useful. However, the more profound and relevant use of this concept is in the relation between reader and text. The reader brings her presuppositions and experience to the text, and the text gives back what it has to say. This gives the reader new experience and ideas to grapple with, which she can then bring back to the text again for a fresh perspective, and then the text will speak something new and different. In this way, there is a hermeneutical circle between the reader and the text. Notice how this interaction resembles a dialogue between two people. The speaker tells the listener something, and then the listener must reform her way of thinking to come up with a response, to which the speaker forms a new response, and so on. According to Westphal, this is one way the philosopher Hans-Georg Gadamer sought to expand our understanding of the interpretation of a text; it resembles a conversation.3 Gadamer takes this thought to its logical conclusion. That is, a dialogue with the text implicates a dialogue between readers. Westphal explains this point nicely, As a reader my dialogue takes place within the hermeneutical circle. As I am open to the text, listen to it carefully, and let it lead me to ideas that may well be “against me,” I revise or replace my operative presuppositions. But how do I know whether my changes represent progress…the change in my horizon that reading and listening, questioning and being questioned lead to may or may not represent a deepened understanding of the subject matter.