Psychological biblical criticism[1] is a re-emerging field within biblical criticism that seeks to examine the psychological dimensions of scripture through the use of the behavioral sciences. The title itself involves a discussion about "the intersections of three fields: psychology, the Bible, and the tradition of rigorous, critical reading of the biblical text." (Kille, 2001). Known figures within biblical scholarship advocating this interdisciplinary field in the United States include Rev. D. Andrew Kille (2001; 2004), J. Harold Ellens (2004), Wayne G. Rollins (1983; 1999; 2004), and, in Europe, Eugen Drewermann (Beier, 2004), Gerd Theissen (1983, 1987, 2007).
Rollins was the first to define psychological biblical criticism as having the hermeneutical intent of examining
"... texts, their origination, authorship, modes of expression, their construction, transmission, translation, reading, interpretation, their transposition into kindred and alien forms, and the history of their personal and cultural effect, as expressions of the structure, processes, and habits of the human psyche, both in individual and collective manifestations, past and present." (1999:77–78)
Unlike many other forms of biblical criticism, psychological biblical criticism is not a particular method for interpretation, but is rather a perspective (Kille, 2001). This approach to the biblical text seeks to complement studies on the cultural, sociological, and anthropological influences on scripture, by discussing the psychological dimensions of: the authors of the text, the material they wish to communicate to their audience, and the reflections and meditations of the reader. As a result, the material under study involves three dimensions of text (Rollins, 1983; Kille, 2001; 2004).
The world behind the text
What was the author of the text thinking? What was their background, why were they writing? What situations drove them to put pen to paper and produce this work? What is the cultural, historical, and social context of the text? Although traditional uses of psychological theory in the study of ancient texts have sought to generate a complete psychoanalysis of scriptural writers, there has always been the hindrance of temporal and cultural distance between the analyst and analysand. Psychological biblical criticism best serves not as a reductionistic tool, but as another heuristic for use alongside traditional methods of historical and cultural criticism, illuminating aspects of purpose and meaning in the language and cognition of texts (Kille, 2001: 22–23; 2004: 23–25). In essence, a study of the world behind the text involves such questions as "... what makes them write the way they do and what realities, truths, and insights they want to share with us." (Rollins, 1983: 99).
The world of the text
Why did King Saul decide try to skewer David—his greatest warrior—with a spear? Why did Judas hand Jesus over? What is the meaning of Genesis Chapter 1? To analyze the world of the text is to "describe the qualities of a character as he or she is presented in the text" (Kille, 2001:24), their actions and relationships, as well as develop insight into the motivations the writer has programmed into them. Kille in particular warns that one should be wary of trying to reach beyond the world of the text to the actual historical persons, since one may accidentally perform the function of eisegesis rather than exegesis. The world of the text may also shine light on the conditions and intent of the writer. On the one hand the characters and events within the text may reflect more the writer's socio-cultural situation than actual events, while at the same time they may inform us as to what the writer desires from us—transformation, repentance, enlightenment, etc. (Kille, 2004).
The world in front of the text
"... we often come to Scripture with the question 'What is this book?', but discover that this book asks us, 'Who is this that reads it?' ... Each of us carries... a set of values, a list of personal problems, a well seasoned worldview, and a large dose of humanity, wherever we go and to whatever task we undertake. When we approach Scripture we come with the same baggage. It is not possible to come in any other way."
—Wayne G. Rollins, 1983:98
How do I approach the text? What does the text ask of me? How do I respond to it? What meaning do I give to this relationship? The world in front of the text discusses the interplay between the text before our very eyes and the eisegetical processes that take place within our mind. In this exchange the interest is not in the psychological world of the writer, or the original meaning of the text and the characters displayed, but in how the reader manipulates, interprets, and is filled by the text; how they make it relevant to their lives, how it "speaks" to them, and how this relationship reflects their personal world (Rollins 1983: 97–100; Kille, 2001: 25–27; 2004: 27–29).
The Bible and psychology in transition
"Psychology and Biblical studies are thus inevitably interlinked, regardless of what the immediate focus or concern of either is. Hence, whether we are exploring the biblical text or the living human document, the mutual illumination of psychology and biblical studies is imperative because a properly enlightened anthropology is required for both ... Because both disciplines deal with the psycho-spiritual domains, neither of these can ignore the other or it is not adequately serious about itself."
—J. Harold Ellens, 2004:284
A psychological study of the hermeneutical levels of religious texts has the capability of granting a better understanding not only of the text itself, but also of the mind that produced it, the mind that it describes, and the mind that interacts with it. This knowledge has promise for interdisciplinary application as well, by informing the field of religious studies, the psychotherapeutic encounter, and the psychology of religion. Hence, proponents of psychological biblical criticism argue that it has the potential of crossing the gap between psychology and religion, providing a platform for dialogue without reducing religion to mere drives and internal objects, but by discussing the aspects of this very human mode of meaning (Ellens, 2004).
Beier, Matthias. (2004). A Violent God-Image: An Introduction to the Work of Eugen Drewermann. New York, London: Continuum. Review by Wayne G. Rollins in the Review of Biblical Literature (PDF)ISBN0-8264-1584-9.
Ellens, J. Harold. (2004). The Bible and Psychology: An Interdisciplinary Pilgrimage. In Ellens & Rollins Psychology and the Bible: A New Way to Read the Scriptures. v.1, pgs. 277–287. Westport: Praeger Publishers.
Ellens, J. Harold, & Rollins, Wayne G., eds. (2004). Psychology and the Bible: A New Way to Read the Scriptures. v.1–4. Westport: Praeger Publishers. ISBN0-275-98347-1
Kille, D. Andrew Kille. (2001). Psychological Biblical Criticism. Minneapolis: Augsburg Fortress Publishers. (PDF)ISBN0-8006-3246-X
Kille, D. Andrew Kille. (2004). Reading the Bible in Three Dimensions: Psychological Biblical Interpretation. In Ellens & Rollins Psychology and the Bible: A New Way to Read the Scriptures. v.1, pgs. 17–32. Westport: Praeger Publishers.
Rollins, Wayne G. (1983). Jung and the Bible. Atlanta: John Knox Press. ISBN0-8042-1117-5
Rollins, Wayne G. (1999). Soul and Psyche: The Bible in Psychological Perspective. Minneapolis: Augsburg Fortress Publishers. ISBN0-8006-2716-4
Rollins, Wayne G. & D. Andrew Kille, Eds. (2007) Psychological Insight into the Bible: Texts and Readings. Grand Rapids: Wm. B. Eerdmans Publishing Co.
Hermeneutics is the theory and methodology of interpretation, especially the interpretation of biblical texts, wisdom literature, as well as philosophical texts. Hermeneutics is more than interpretative principles or methods used when immediate comprehension fails and includes the art of understanding and communication.
Exegesis is a critical explanation or interpretation of a text. The term is traditionally applied to the interpretation of Biblical works. In modern usage, exegesis can involve critical interpretations of virtually any text, including not just religious texts but also philosophy, literature, or virtually any other genre of writing. The phrase Biblical exegesis can be used to distinguish studies of the Bible from other critical textual explanations.
Biblical inerrancy is the belief that the Bible "is without error or fault in all its teaching"; or, at least, that "Scripture in the original manuscripts does not affirm anything that is contrary to fact". Some equate inerrancy with biblical infallibility; others do not.
Biblical studies is the academic application of a set of diverse disciplines to the study of the Bible. For its theory and methods, the field draws on disciplines ranging from ancient history, historical criticism, philology, theology, textual criticism, literary criticism, historical backgrounds, mythology, and comparative religion.
Biblical criticism is the use of critical analysis to understand and explain the Bible. During the eighteenth century, when it began as historical-biblical criticism, it was based on two distinguishing characteristics: (1) the scientific concern to avoid dogma and bias by applying a neutral, non-sectarian, reason-based judgment to the study of the Bible, and (2) the belief that the reconstruction of the historical events behind the texts, as well as the history of how the texts themselves developed, would lead to a correct understanding of the Bible. This sets it apart from earlier, pre-critical methods; from the anti-critical methods of those who oppose criticism-based study; from the post-critical orientation of later scholarship; and from the multiple distinct schools of criticism into which it evolved in the late twentieth and early twenty-first centuries.
Biblical hermeneutics is the study of the principles of interpretation concerning the books of the Bible. It is part of the broader field of hermeneutics, which involves the study of principles of interpretation, both theory and methodology, for all forms of communication, nonverbal and verbal.
Eugen Drewermann is a German church critic, theologian, peace activist and former Catholic priest. His work has been translated into more than a dozen languages.
Reception theory is a version of reader response literary theory that emphasizes each particular reader's reception or interpretation in making meaning from a literary text. Reception theory is generally referred to as audience reception in the analysis of communications models. In literary studies, reception theory originated from the work of Hans-Robert Jauss in the late 1960s, and the most influential work was produced during the 1970s and early 1980s in Germany and the US, with some notable work done in other Western European countries. A form of reception theory has also been applied to the study of historiography.
Biblical literalism or biblicism is a term used differently by different authors concerning biblical interpretation. It can equate to the dictionary definition of literalism: "adherence to the exact letter or the literal sense", where literal means "in accordance with, involving, or being the primary or strict meaning of the word or words; not figurative or metaphorical".
The historical-grammatical method is a modern Christian hermeneutical method that strives to discover the biblical authors' original intended meaning in the text. According to the historical-grammatical method, if based on an analysis of the grammatical style of a passage, it appears that the author intended to convey an account of events that actually happened, then the text should be taken as representing history; passages should only be interpreted symbolically, poetically, or allegorically if to the best of our understanding, that is what the writer intended to convey to the original audience. It is the primary method of interpretation for many conservative Protestant exegetes who reject the historical-critical method to various degrees, in contrast to the overwhelming reliance on historical-critical interpretation in biblical studies at the academic level.
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Daniel Patte is a French-American biblical scholar and author. Patte is, since 2013, Professor Emeritus of Religious Studies, New Testament and Christianity at Vanderbilt University where he taught from 1971. He studied in both European and American schools: following his Baccalauréat in Philosophy he received a Baccalauréat en Théologie (1960) from the Faculté de Théologie Protestante, Montpellier, France, where he met his wife, Aline Teitelbaum; Licence en Théologie, from the University of Geneva, Switzerland, and a Th.D. (1971) from the Jewish Christian Center at Chicago Theological Seminary. As a biblical scholar and teacher in various settings around the world, Patte calls for an ethics of biblical interpretation that involves acknowledging the contextual character of any interpretation of the Bible, as his numerous books and articles indicate. In the 1970s-1980s Patte pioneered structural criticism in biblical studies, then served two terms (1992–98) as the General Editor of Semeia, an Experimental Journal for Biblical Criticism of the Society of Biblical Literature. Patte initiated and chaired programs of the Society of Biblical Literature, including on Semiotic and Exegesis, Romans Through History and Cultures, and, since 2007, Contextual Biblical Interpretation. With colleagues of the Society of Biblical Literature and of the American Academy of Religion involved in these programs, he envisioned and edited A Global Bible Commentary (2004) and The Cambridge Dictionary of Christianity (2010).
Theological hermeneutics is a field of theology, broadly referring to the application of hermeneutics, the theory and methodology of interpretation, to theological texts with theological means, particularly to scripture.
Brevard Springs Childs was an American Old Testament scholar and Professor of Old Testament at Yale University from 1958 until 1999, who is considered one of the most influential biblical scholars of the 20th century.
J. Harold Ellens was a psychologist and theologian. He was the founding editor of the Journal of Psychology and Christianity and also the Executive Director of the Christian Association for Psychological Studies International from 1974 to 1989. He was one of the key figures in psychological biblical criticism and served as Chair of the Psychology and Biblical Studies Section of the Society of Biblical Literature.
Pheme Perkins is a Professor of Theology at Boston College, where she has been teaching since 1972. She is a nationally recognized expert on the Greco-Roman cultural setting of early Christianity, as well as the Pauline Epistles and Gnosticism.
The Catholic theology of Scripture has developed much since the Second Vatican Council of Catholic Bishops. This article explains the theology of scripture that has come to dominate in the Catholic Church today. It focuses on the Church's response to various areas of study into the original meaning of texts.
Elizabeth Boase is an Australian biblical scholar and the inaugural Dean of the School of Graduate Research at the University of Divinity in Melbourne. Boase uses a range of hermeneutical approaches in her work but is particularly known for her use of trauma theory as an hermeneutical lens to interpret the Bible. She also publishes in the areas of Hebrew Bible, the Book of Lamentations, the Book of Jeremiah, Biblical Hermeneutics, Bakhtin and the Bible, and Ecological Hermeneutics.
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