What Is Psychological Hermeneutics?

This post seeks to introduce readers to a category in biblical studies pertinent to the intersection of therapy and theology, namely psychological hermeneutics.

Hermeneutics Seeks Principles of Interpretation

I’ve been privileged to serve several terms as a Teacher’s Assistant at Gordon College for a class called “Biblical Hermeneutics.”

Without trying to be precise, hermeneutics is about interpretation. How does one interpret the Bible? For example, in what ways ought the Psalms be understood differently than the Gospels or the Prophets? [1] What elements of language, culture, or historical context actually make a difference to a text’s meaning?

In theory, interpreters seek principles that can help modern readers avoid pitfalls, evaluate competing claims, and uncover “the contemporary relevance of ancient texts” [2]. What interpreters seek is an informed reading of the Bible, one that approximates what original hearers might have heard (which, strictly speaking, is impossible to know with 100% certainty).

Psychological Principles

There’s been a growing interest in using insights from psychology for biblical study. Let me demonstrate the need for interpretive principles using two broad arenas: reimagining Bible stories and framing spiritual formation.

 Photo by Slava Bowman on Unsplash.

Bible stories​

Interpreters might suggest people in Scripture serve as positive or negative exemplars, as necessary players in an unfolding cosmic drama, as sources for reflection and modern wisdom. It's been said that what you see depends on the questions you ask.

To name a few examples of psychological questions that have been posed to biblical narratives: were Cain and Abel “triangulating” with God? [3] Was Elijah “depressed” after the scene on Mt. Carmel? Should a “metacognitive-dialogical paradigm” be used to understand the prodigal son’s “self-talk” before returning to his father’s home? [4] Did Jesus have a "utopian melancholic personality"? [5] Did the disciples experience “post-traumatic stress disorder” after the crucifixion? What “Myers-Briggs personality types” did certain Bible characters have?

Spiritual formation

The words "spirituality" and "spiritual formation" don't appear in either testament, though they are arguably presupposed within them [6]. In this arena, theorists interpret and distill from Scripture principles and practices that point to character transformation [7].

Here are a few questions that have been considered: should psychological developmental theories inform models of faith development, like theologian James Fowler's stages of faith approach or psychologist Gary Leak's "Faith Development Scale"? [8] Where should we look--the Desert Fathers and Mothers, the Reformers, twenty-first century religious psychology--to furnish our understanding of spiritual growth? To what extent can psychological methods of measurement aid our understanding and expectations of the Holy Spirit's work in formation? [9]

So, Psychological Hermeneutics?

Above, I briefly introduced a popular (though seldom named) category that involves using insights from psychology for biblical study, namely psychological hermeneutics [10]. Some resources are excellent for pastoral guides, while others are more valuable as personal reflections.

For those whose curiosities are piqued, here are a few important questions. In a general sense, what principles apply when interpreting Scripture through the lens of ideas that emerge from the humanities or sciences? How do psychological insights join other methods of interpreting your particular passage/set of passages (which methods should be given more weight and when)? What precautions need to be taken and what assumptions are implied when you ask, say, "Was Jesus an INFP?" Abstract questions, yes, but asking them will help you navigate this important intersection of psychology and biblical studies.

Let's talk about it! What do you think about this category? What principles, if any, would you advise?

© Kyle Lincoln 2020. Use with Permission

Contact: kylejordanlincoln@gmail.com

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References

[1] These differences refer to genre or form criticism.

[2] Gordon D. Fee and Douglas Stuart, How to Read the Bible for All Its Worth, 3rd edn. (Zondervan, 2014), 33.

[3] Hae Young Kim, "A Psychological Interpretation on a Story in the Bible." Korean Journal of Christian Studies 105 (2017): 269-291.

[4] Pablo Polischuk, "A Metacognitive Perspective on Internal Dialogues and Rhetoric: Derived from the Prodigal Son's Parable." Journal of Psychology and Theology 43, no. 1 (2015): 60-72.

[5] Donald Capps, Jesus: A Psychological Biography (Chalice Press, 1989), 130.

[6] Dennis Dewey, “Biblical Storytelling as Spiritual Discipline Grounded in Scholarship,” The Network of Biblical Storytellers, 2011, 11, <https://www.speakcdn.com/assets/1408/8-22-2011_biblicalstorytellingspiritualityscholarship.pdf>

[7] See Dallas Willard, "Spiritual Formation: What it is, and How it is Done," <http://www.dwillard.org/articles/individual/spiritual-formation-what-it-is-and-how-it-is-done​>.

[8] James W. Fowler, Stages of Faith (Harper & Row, 1981).

[9] See, for example, F. LeRon Shults and Steven J. Sandage, Transforming Spirituality: Integrating Theology and Psychology (Baker Academic, 2006).

[10] See D. Andrew Kille, “Psychology and Biblical Studies: Birth and Development of a New SBL Program Unit (1991–2011),” In J. H. Ellens, ed., Psychological Hermeneutics for Biblical Themes and Text (T & T Clark, 2012).

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Disclaimer: The views and opinions expressed in this article are my own and do not necessarily reflect the views and opinions of other Therapy and Theology contributors.

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