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Spirit Hermeneutics Or Biblical Interpretation by Any Other Name a Dialogue with Craig Keener

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Spirit Hermeneutics Or Biblical Interpretation by Any Other Name a Dialogue with Craig Keener journal of pentecostal theology 27 (2018) 196-212 brill.com/pent Spirit Hermeneutics or Biblical Interpretation by Any Other Name A Dialogue with Craig Keener Robby Waddell1 Southeastern University, Lakeland, usa [email protected] Abstract Within the guild of Pentecostal Studies, few topics have received more attention than biblical hermeneutics. Craig Keener, F.M. and Ada Thompson Professor of Biblical Studies at Asbury Theological Seminary, makes a significant contribution to this discussion with the publication of his book, Spirit Hermeneutics: Reading Scripture in the Light of Pentecost. Giving a priority to contextually sensitive, socio-historical methodologies, Keener attempts to define hermeneutics broadly in order to include most confessional perspectives. Indeed, he writes that Spirit Hermeneutics is Christian Hermeneutics. While such an inclusive move is admirable, it begs the question about the existence and viability of a distinctive hermeneutic for Pentecostals and Charismatics. This article reviews Keener’s argument and makes a case for a more distinctive hermeneutical theory. Keywords hermeneutics – Craig Keener – Pentecostalism – inspiration – illumination 1 Introduction Craig Keener, the F.M. and Ada Thompson Professor of Biblical Studies at As- bury Theological Seminary in Wilmore, Kentucky, needs no introduction in 1 Robby Waddell (PhD, University of Sheffield) is Professor of New Testament and Early Chris- tian Literature at Southeastern University, 1000 Longfellow Boulevard, Lakeland, Florida 33801, usa. © koninklijke brill nv, leiden, 2018 | doi 10.1163/17455251-02702002Downloaded from Brill.com09/27/2021 08:52:11PM via free access <UN> Spirit Hermeneutics 197 the academic field of biblical studies. Well known for his bestselling ivp Back- ground Commentary, Craig has also produced a four-volume commentary on Acts, a two-volume monograph on miracles, and commentaries on Matthew, John, Romans, 1 and 2 Corinthians, Galatians, and Revelation.2 Without hyper- bole, he is one of the most prolific nt scholars of all time. Craig has recently entered the well-traversed arena of Pentecostal and Charismatic hermeneutics in his book Spirit Hermeneutics: Reading Scripture in the Light of Pentecost.3 Spirit Hermeneutics was originally intended to be included in the Pentecos- tal Manifestos series published by Eerdmans and coedited by James K.A. Smith and Amos Yong, though as Amos states in the foreword, the final manuscript surpassed the page count of the series to such an extent that the publisher ‘de- cided that it would be better to publish it as a stand-alone volume’.4 Although this book does not appear in the series, it is, nevertheless, a manifesto with which future works on pneumatic or Pentecostal hermeneutics will have to contend. Spirit Hermeneutics is ecumenical and global in its scope. In a man- ner that is typical of Keener’s work, the main text of the book is heavily supple- mented with extensive footnotes (or technically endnotes in this volume). In the case of this book, a large portion of Keener’s engagement with previous work on Pentecostal hermeneutics is found in the endnotes, making the notes of special interest for Pentecostals/Charismatics and others who are interested in this topic. It’s worth noting – in the spirit of full disclosure – that this is not my first engagement with this book. I curated a roundtable discussion that was pub- lished in Pneuma last year. In that issue, a variety of scholars reviewed the book including two Hebrew Bible specialists, a philosopher, a New Testament 2 Craig S. Keener, The ivp Background Commentary: New Testament (Downers Grove, il: Inter- Varsity, 2nd, rev. edn, 2014); idem, Acts: An Exegetical Commentary (4 vols; Grand Rapids, mi: Baker Academic, 2012–2015); idem, Miracles: The Credibility of the New Testament Accounts (Grand Rapids, mi: Baker Academic, 2011); idem, The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids, mi: Eerdmans, 2009); idem, The Gospel of John (2 vols; Peabody, ma: Hendrickson; Grand Rapids, mi: Baker Academic, 2003); idem, Romans (nccs 6; Eugene, or: Wipf & Stock, 2009); idem, 1 and 2 Corinthians (NCamBC; Cambridge: Cambridge Uni- versity Press, 2005); idem, Galatians (NCamBC; Cambridge: Cambridge University Press, forthcoming); idem, Revelation (nivac; Grand Rapids, mi: Zondervan, 2000). 3 Craig S. Keener, Spirit Hermeneutics: Reading Scripture in the Light of Pentecost (Grand Rap- ids, mi: Eerdmans, 2016). 4 Amos Yong, foreword to Craig S. Keener, Spirit Hermeneutics: Reading Scripture in the Light of Pentecost (Grand Rapids, mi: Eerdmans, 2016), xvii. The Pentecostal Manifesto series has been discontinued. journal of pentecostal theology 27 (2018) 196-212Downloaded from Brill.com09/27/2021 08:52:11PM via free access <UN> 198 Waddell scholar, and two theologians who specialize in Pentecostal hermeneutics.5 Keener offered a response to the reviews that included both individual replies and a further explication of his thoughts on the matter – a piece that he titled ‘Refining Spirit Hermeneutics’.6 His refined contribution includes expanded discussions on conventional hermeneutics, the role of subjectivity/objectiv- ity in interpretation, and the relationship between Pentecostal hermeneutics and evangelical hermeneutics. Keener has also written an abridged version of his thoughts in Michael Gorman’s, Scripture and Its Interpretation: A Global, Ecumenical Introduction to the Bible.7 Additionally, a condensed articulation of his hermeneutic, with special attention to the value and limitations of cultural background studies, may be found in a chapter in his ivp Background Com- mentary titled ‘How to Use this Commentary’. When I received the invitation to participate in this panel I immediately said, ‘Yes’ because I love this topic and cherish the opportunity to discuss it, es- pecially with respected colleagues as we have gathered here. However, I failed to consider whether or not I actually had anything to say that either had not already been highlighted by previous reviewers or already expounded on by Craig or that I had not already previously published myself. Nevertheless, my hope is that my participation in this dialogue on Pentecostal hermeneutics may contribute to the discussion in helpful ways. Much of what I have to say is inspired by Craig’s book but not simply a reaction to it. 2 Spirit Hermeneutics ≥ Christian Hermeneutics Although Craig’s book was originally slotted for a series on Pentecostal theology, he decided to title the book Spirit Hermeneutics rather than Pentecostal Hermeneutics. Several reasons are given for this decision. First, it avoids the confusion of whether the book was going to be about capital “P” or lower case “p” Pentecostalism. In recent academic parlance, the former is used to describe the historical renewal movement of the early twentieth century and the classical denominations which were organized shortly thereafter, 5 Robby Waddell and Peter Althouse, ‘An Editorial Note on the Roundtable Dialogue of Craig S. Keener’s Spirit Hermeneutics: Reading Scripture in the Light of Pentecost’, Pneuma 39.1–2 (2017), pp. 123–25. 6 Craig Keener, ‘Refining Spirit Hermeneutics’, Pneuma 39.1–2 (2017), pp. 198–240. 7 Michael Gorman, Scripture and Its Interpretation: A Global, Ecumenical Introduction to the Bible (Grand Rapids, mi: Baker Academic, 2017), pp. 270–83. journal of pentecostal theologyDownloaded from 27 Brill.com09/27/2021 (2018) 196-212 08:52:11PM via free access <UN> Spirit Hermeneutics 199 while the use of the lower case refers to the broader expressions of beliefs and practices associated with the movement and found in various geographical locations and ecclesial communities. Furthermore, Craig’s intent was not to offer a description of a specialized hermeneutic. His goal, rather, was to offer a hermeneutic that would be appropriate for all Christians living in a time after the Day of Pentecost as recorded in Acts 2. This is an august goal. Craig offers a few general characteristics of Spirit hermeneutics. Unlike many academic interpretations that aim for neutrality, Spirit hermeneutics is confessional and has affinities with ecclesial traditions and/or individuals who are broadly evangelical and more importantly are continuationist – rather than cessationist. Spirit hermeneutics, according to Craig, is also experiential, because Christians maintain an expectation that the biblical texts provide guidance for contemporary beliefs and practices. Therefore, a discussion on Spirit hermeneutics cannot focus solely on the ancient horizon of the author and the text but must necessarily include consideration of the contemporary horizon of readers and their communities. Craig is, of course, aware of all of these factors, and he gives considerable attention to contemporary environ- ments, especially global readings and the contexts from which they emerge. In Craig’s words, ‘a true Spirit hermeneutic is ultimately a Christian hermeneutic’. (Note that he did not say the Christian hermeneutic, but rather a Christian hermeneutic, which expresses a humility that I see in Craig’s scholarship and in him personally). I appreciate the inclusive and ecumenical spirit of Craig’s proposal, and I would agree that the Spirit is at work in the biblical interpretations of Christians worldwide, including many fundamentalists and cessationists (albeit not on matters of spiritual gifts). However, to carry this a step further, Spirit hermeneutics having been so broadly defined may encompass even more than Christian
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