A few years ago, I heard some offhanded advice from a PhD candidate at a large, conservative theological seminary suggest that “every MDiv student who wants to pursue a PhD should read a history of hermeneutics text.” While such reading can inevitably be very dry, this wisdom is something that I, too, would encourage (though I’m only a lowly MDiv candidate myself).
Before this, I had read Anthony Thiselton’s historical introduction. Thistleton is probably the foremost Christian scholar alive in terms of hermeneutical thinking, but the book understandably soared over my head at times. Since reading that though, I found my interest to be piqued towards many of the issues and questions he raised. I also found myself hearing some of the names I was first introduced to in Thiselton’s volume like Schleiermacher, Dilthey, Heidegger, Gadamer, Ricoeur, etc.
I picked up Stan Porter and Jason Robinson’s text at this past years ETS. This text, while very similar to Thiselton’s volume, zeroes in on more questions specific to biblical interpretation, and aimed toward a more elementary reader (though, even an elementary reader will need to have certain philosophical concepts in the toolkit). Porter and Robinson start with Schleiermacher and Dilthey, and then work their way forward through Hussrl and Heidegger, to Gadamer, Ricoeur, Habermas, and then into Saussure’s Structuralism and Derrida’s deconstruction.
In fact, the central strength of this book is how well they organized it. Starting with modern, authorial models and moving organically into various reactions and responses. The authors recognize that if you want to understand Derrida, you need to understand French Structuralism, and if you want to understand Gadamer, you must understand Heidegger. At the end of each chapter, the authors conclude with a short section on critical reception and then conclusion, especially for biblical interpretation.
What this book also has that Thiselton’s does not is a chapter on theological hermeneutics in the work of Vanhoozer and Thiselton, himself. This chapter was especially helpful in light of the hermeneutical moves of both men who have come to influence the Theological Interpretation of Scripture.
I repeat the sentiment that I heard a few years ago and would recommend to any aspiring pastors, seminary students, or theologians to read a good introduction to hermeneutical theory. In my eyes, you won’t find one that is much better than this.