Emotions and Assumptions in Biblical Interpretation
Emotions and Assumptions in Biblical Interpretation
The role of emotions and assumptions in biblical interpretation is a complex and contested topic across various Christian traditions. Emotions are acknowledged to play a significant part in understanding Scripture, as seen in the biblical text itself. For instance, the Psalmist's strong emotion is evident in Psalm 27:13, where the incomplete sentence conveys a deep feeling, and faith is contrasted with danger [2].
The Bible also highlights the importance of affections, distinguishing between natural and spiritual or gracious affections (Ezek. 33:32; Col. 3:2) [1]. Christians are exhorted to set their affections on things above, indicating a deliberate orientation of one's emotional and volitional faculties towards heavenly realities.
In interpreting Scripture, various traditions emphasize the need to be aware of one's assumptions and emotional predispositions. According to John Calvin, a clear and acute judgment is necessary to weigh the value of arguments, and a docile disposition is required to listen to doctrine [7]. The analogy of faith, which refers to the coherence of the truths of faith among themselves and within the whole plan of Revelation, is also crucial in biblical interpretation [4].
Different Christian traditions have distinct approaches to understanding the interplay between emotions, assumptions, and biblical interpretation. The Catholic tradition, as represented by Thomas Aquinas, discusses the concept of presumption, which involves an immoderate hope that can be based on either one's own power or God's power [3]. In contrast, the Reformed tradition, as exemplified by Charles Hodge, emphasizes that faith is not necessarily connected with feeling, and that historical facts and biblical contents can be believed without emotional involvement [6].
The patristic tradition, represented by Augustine, highlights the importance of dependence on God's aid in interpreting Scripture. Augustine notes that the interpretation of Scripture depends on the discovery and enunciation of the meaning, and that it is a great and arduous undertaking that requires humility [8].
Jewish Rabbinic tradition also offers insights into biblical interpretation, with different approaches to understanding the Torah, such as the principles of generalizations and details, and amplifications and restrictions [5].
The complexity of emotions and assumptions in biblical interpretation is further underscored by the recognition that various factors can influence one's understanding of Scripture. These factors include the interpreter's cultural, historical, and personal contexts, as well as their theological and philosophical presuppositions.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Affection — Feeling or emotion. Mention is made of "vile affections" (Rom. 1:26) and "inordinate affection" (Col. 3:5). Christians are exhorted to set their affections on things above (Col. 3:2). There is a distinction between natural and spiritual or gracious affections (Ezek. 33:32).”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 27:13: The strong emotion is indicated by the incomplete sentence, for which the English Version supplies a proper clause; or, omitting that, and rendering, "yet I believed," &c., the contrast of his faith and his danger is expressed. to see--is to experience (Psa 22:17).”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Presumption, Art. 1: Article: Whether presumption trusts in God or in our own power? I answer that, Presumption seems to imply immoderate hope. Now the object of hope is an arduous possible good: and a thing is possible to a man in two ways: first by his own power; secondly, by the power of God alone. With regard to either hope there may be presumption owing to lack of moderation. As to the hope whereby a man relies on his own power, there is presumption if he tends to a good as though it were possible to him, whe”
- Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 3. Be attentive to the analogy of faith.82 By "analogy of: 3. Be attentive to the analogy of faith.82 By "analogy of faith" we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation. The senses of Scripture 115 According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. the profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sanhedrin 45b.24: The Gemara clarifies: With regard to what do they disagree? The Rabbis interpret the verses based on the principle of generalizations and details, one of the methods by which the Torah is interpreted. And Rabbi Eliezer interprets them based on the principle of amplifications and restrictions, a different approach to biblical exegesis.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 10: feeling. We believe the great mass of historical facts to which we assent as true, simply on historical testimony, and without any feeling entering into, or necessarily connected with it. The same is true with regard to a large part of the contents of the Bible. They, to a great extent, are historical, or the predictions of historical events. When we believe what the Scriptures record concerning the creation, the deluge, the calling of Abraham, the overthrow of the cities of the plain, the history of Joseph, and the like, our faith does n”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 96: But nothing is gained if the individual himself possess not a clear and acute judgment, by which he may be able to weigh the value of your arguments; if, moreover, he is not of a docile disposition, and ready to listen to doctrine; if, in fine, he has no such idea of your faith and prudence as in a manner to prejudice him in your favour, and secure his assent. For there are many obstinate spirits who are not to be bent by any arguments; and where faith is suspected, or authority contemned, little progress is made even with the doci”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 1.--THE INTERPRETATION OF SCRIPTURE DEPENDS ON THE DISCOVERY AND ENUNCIATION OF THE MEANING, AND IS TO BE UNDERTAKEN IN DEPENDENCE ON GOD'S AID.: 1. THERE are two things on which all interpretation of Scripture depends: the mode of ascertaining the proper meaning, and the mode of making known the meaning when it is ascertained. We shall treat first of the mode of ascertaining, next of the mode of making known, the meaning;--a great and arduous undertaking, and one that, if difficult to carry out, it is, I fear, presumptuous to en”