Mere Christian Hermeneutics, Kevin J. Vanhoozer. Zondervan Academic (ISBN: 9780310234388) 2024.

Summary: Amid a variety of interpretations and reading cultures, articulates essential principles for reading scripture.

One of the stinging critiques many of my friends who are skeptics make is of the plethora of biblical interpretations. They argue that it comes down to making the Bible say whatever you want it to say. Kevin J. Vanhoozer, whose life has been dedicated to the teaching and practice of biblical interpretation, is cognizant of that critique. In Mere Christian Hermeneutics, Vanhoozer attempts what C.S. Lewis attempted in Mere Christianity. That is, he seeks to articulate “those basic principles espoused by all Christians, everywhere, and at all times for reading the Bible as the church’s scripture” (p. 17).

The book is organized around the idea of ascending two mountains: Sinai (where the law was revealed to Moses) and Tabor (the mount of Transfiguration). Before beginning the ascents, Vanhoozer surveys the terrains of each ascent. Specifically, he considers the various reading cultures that have shaped biblical interpretation. For example, in the medieval period, he contrasts the scholastic and monastic approaches. Likewise, in modernity, he considers the schools of exegesis versus systematic theology. He also reflects on ways this mirrors humanistic and scientific cultures in the wider academy. He argues for an approach to interpretation that overcomes the polarization.

In the second part of the book, Vanhoozer leads us in an ascent of Mount Sinai. This concerns what we mean in speaking about the literal sense of scripture. Vanhoozer shows how this has always moved beyond the exegesis of the words to some larger sense of what the text is about. He argues for the practice of not only grammatical-historical interpretation but also grammatical eschatological interpretation. In essence, this means reading “trans-figurally.” That is, we read scripture across times and testaments in ways that link persons, events, places, and ideas.

But this form of “trans-figural” reading anticipates the ascent of Mount Tabor. Part Three focuses on the light of Christ, anticipated in the light revealed at the beginning of creation in Genesis 1:3. Then Vanhoozer engages in an extensive study of the transfiguration which he sees as a guide for our reading, in which the “matter” of scripture is transformed in the light of Christ such that scripture reveals to us the knowledge of God. Then, as we engage in this “trans-figural” reading and wrestle with the text, we ourselves are “transfigured.”

Finally, Vanhoozer makes concluding comments on how this may transfigure our reading cultures and our life of worship.

This is a very brief summary of an extended treatment. What I appreciate in this book is an approach to interpretation that focuses on Christ. He moves beyond our exegesis, even our biblical theology, to acknowledge our dependence upon Christ in the interpretive process. Christ is both the focus of scripture and the one who reveals its full meaning to his people. While Vanhoozer acknowledges the importance of careful exegesis, he reminds us of the reading cultures, the interpretive communities we all inhabit. What he offers is a way for us both to hear each other, but more importantly, to hear the one Lord over all our communities.

This won’t magically eliminate all our interpretive differences. But a common rubric of essentials may help us move toward a common mind, the mind of Christ. And that is no small thing.

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.