Spirit Hermeneutics: Reading Scripture in Light of Pentecost by Craig S. Keener

Abstract

Reviewed by: Spirit Hermeneutics: Reading Scripture in Light of Pentecost by Craig S. Keener Russell Morton craig s. keener, Spirit Hermeneutics: Reading Scripture in Light of Pentecost (Grand Rapids: Eerdmans, 2016). Pp. xxvii + 533. $48. Pentecostal/Charismatic expressions of Christian faith are among the fastest growing in the world, particularly in the Global South. Those claiming Pentecostal experiences not only populate the traditional Pentecostal or Charismatic denominations but are also found among "mainline" Protestant and Catholic churches. Yet, for many unfamiliar with Pentecostalism, the Pentecostal/Charismatic movement remains bizarre. How do Pentecostals/Charismatics read Scripture? Do their methods correspond to more traditional exegetical models? Does their expressed dependence on "Spirit" negate sound exegetical practice? Such concerns are addressed in Keener's Spirit Hermeneutics. Originally intended as a contribution to the Pentecostal Manifesto series, K. broadened his scope to compose a stand-alone discussion of Pentecostal hermeneutics. His book is intended for a wide-ranging constituency that includes lay, clerical, and academic readers. It is divided into six parts, with each part further subdivided into individual chapters. Part 1, "A Theological Reading Toward Praxis and Mission," covers the presuppositions and practical application of a Pentecostal reading of Scripture. Pentecostals self-consciously read the Bible through their spiritual experiences. So far, this perspective corresponds to the postmodern recognition that all reading is contextual. Where Pentecostals differ from post-moderns is in Pentecostals' willingness to assert that their readings are inspired by the Holy Spirit. Their approach need not, however, be individualistic. They are also open to "missional readings" that welcome insights from the global Pentecostal community. Thus, in part 2, we encounter "Global Readings." Pentecostalism's greatest strength is outside of North America and Western Europe. Therefore, Pentecostals may be more open [End Page 337] to insights from the Majority World than are scholars trained in primarily Eurocentric contexts. Pentecostals also do not necessarily share a naturalistic worldview and are open to the possibility of miracles (pp. 93-96). This openness, while foreign to Eurocentric thinking, is still acceptable in many parts of the Majority World. Yet, if Pentecostal readings are "spirit inspired," that does not mean they are strictly subjective. In part 3, "Connection with Designated Sense," K. notes that meaning is still important. K. argues for a balanced hermeneutical approach that provides room for both the Spirit and scholarly insights from a variety of perspectives. K. appreciates that "Spirit hermeneutics" can be informed by the debates on the nature of authorial intent, as well as affirming literary and historical perspectives. Nevertheless, Pentecostals assert that their underlying hermeneutical epistemology is informed by the Spirt of God (part 4). This epistemology is both theocentric and Christocentric. It is affirmed by the biblical witness itself and competes with the broader secular worldview, especially in Pentecostals' willingness to accept the reality of the supernatural and/or miraculous. Pentecostals are also sympathetic to the biblical witness, reading the Bible as truth, thereby rejecting the "hermeneutics of suspicion." If the Bible is to be read as truth, what models should be employed for a coherent understanding of the text? In part 5, K. affirms that the Bible itself provides models for its interpretation. For example, it is inappropriate to seek to impose biblical law upon contemporary society. Instead, the Bible is read through the "Law of Faith," exemplified by the biblical authors themselves who looked beyond the words of Scripture to find universal meanings (see Matt 9:13; 12:7 on compassion; and 19:4-6 on marriage). Yet an emphasis on spiritual reading and application can be abused. In part 6, "Whose Charismatic Interpretation?," K. addresses some of the excesses of popular Pentecostal interpretation, such as the "prosperity gospel," which disregards the biblical witness of God's concern for the poor and oppressed. While K. makes a valuable contribution in advancing the dialogue between Pentecostal and non-Pentecostal readers, the book suffers deficiencies. K.'s writing style is at places tedious. Likewise, non-Pentecostals, unaware of the importance of personal story in Pentecostal circles, may be taken aback by K.'s excessive appeals to personal testimony. K. also occasionally strays from a discussion of sound hermeneutics into the polemical, such as in his discussion of...