If I have learned anything in the past three months it is that less is more. Actually, that is a concept that I have embraced in the past and it is also one that as a youth leader I have come to understand more in the last two years. Therefore, in reference to the application of interpretational analyzation skills in the study of ancient sacred text I am all the more a staunch advocate of this pithy saying.
Please keep in mind that this is simply my personal opinion and one that is based on where I – as a student of God’s Word – am in my Christian journey. Likewise, I would be remise if I did not consider that this opinion may ultimately be biased based on the time constraints which were levied during the process of learning how to exegete scripture. Please do not misunderstand me, for this does not serve as a complaint nor as displeasure, but only as observation. Because, truthfully, this process has added more depth and knowledge, to my intellect, and has given me a greater level of respect and appreciation for the art of exegetical research. Most assuredly it is a very important aspect to my Christian lifestyle and equally significant to the journey of acquiring strategic leadership skills.
At the inception of this expedition into the field of strategic leadership studies one of the things of which I was so excited about was the prospect of a deeper study of scripture. My long-seated anticipation of learning how to uncover the hidden secrets of God’s word was about to be satisfied. For I believed, that in order for me to be more effective at teaching His word I needed to dig deeper; and so I enrolled in a course that would do just that. It is within this course, Applied Exegetical Studies, that I learned many useful principles, methods, and approaches for successful interpretational study – which could be useful in the field of Strategic Leadership.
To aid in this endeavor were the teaching resources of Vernon K. Robbins’ “Exploring the Texture of Texts: A Guide to Socio-Rhetorical Interpretation” and Duvall and Hays’ “Grasping God’s Word: A Hands-On Approach to Reading, Interpreting, and Applying the Bible.” These researchers have taken the time to develop strategies and steps to engage the serious-minded student in their quest for uncovering the meanings of ancient sacred texts, and other forms of literature. More specifically, Robbins (2012) introduces the reader to methods of analyzation that provides a lens into the social languages and lifestyles of the people – of the ancient biblical era. To better comprehend, he employs five different analytical approaches which he coins as inner texture, intertexture, social-cultural texture, ideological texture, and sacred texture. Each of these textures contains within their structure a set of principles which directs the interpreter throughout their journey of exegesis. For instance, when utilizing the tool of inner texture analysis it is important to remember that the substance of the communication lies within the texture, particularly the narrative portions of the texts, such as the repetition and patterns of words and phrases. The principles within intertexture and social-cultural analyses require the student to employ the use of extraneous forces and dynamics as it they interrelate to the texts and theoretical examination with an anthropological and sociological bent, respectively in that order. Oftentimes, when using the intertextual method the researcher will come to focus on the comparative nature of a specific scripture to that of an older reference of text. Next, Robbins’ processing of textual exegesis by use of the ideological texture approach equips the interpreter by establishing principlizing factors which require him/her to examine 1) the writer of the text and 2) the reader of the text – otherwise referred to as ‘self’’, Once this has been accomplished the next important step is to analyze the text. This method is comparable to that of the intertextual analysis mode. Finally, the practice of sacred texture exegesis is, perhaps, Robbins’ most simplistic tool for interpretation. Again, this statement is purely my opinion and most likely stems from him shying away from his typical use of “referenced commentaries and articles” to explain this method of textual research. The principle of sacred textual analysis is found by focusing on identifying divine beings, holy persons, spirit beings, divine history, human redemption, human commitment, religious community, and ethics within the text. Understandably, these facets are contained within each of Robbins’ aforementioned analysis approaches. It is for this very reason that he suggests the contextualization of this method in conjunction with that if the others. As you can see, Robbins offers a manifold variety of approaches to exegetical interpretation, thereby giving the researcher an opportunity to choose the manner of study that best suits his/her learning style. As stated previously, this was just one of the resources that were offered at the commencement of this study. The other – for me – seemed to be the one that I would probably choose, most often, to engage in more regularly for a deeper study of God’s word.
J. Scott Duvall and J. Daniel Hays’ manner of interpretative analysis is aptly titled, The Interpretive Journey, and is based on five identifiable steps. These steps are in place to help the student find meaning of the text by building a “principlizing bridge” by which he/she can then cross the river of textual understanding. Very simply, these five steps are known as 1) grasping the text in their (the original audiences) town; 2) measuring the width of the river to cross; 3) crossing the principlizing bridge; 4) consulting the Biblical map; and finally, 5) grasping the text in our town. Within each of these steps the interpreter must ask themselves a question. These questions are designed to develop clarity in identifying meaning, differences, the theological principle and its place in scripture as well as its pertinence in the Christians’ life. I am more partial to this mode of exegesis because, as a novice, it creates a visualization and interactive connection me and the text. Most importantly, the language of the method is more easily understand, thereby, allowing for practical application of the skill. Obviously, with constant use I will become more comfortable engaging in scriptural exegesis – which is extremely necessary in the field of leadership, both in the church and secular communities. In his communication to Pastor Timothy, Paul admonished the young shepherd to study God’s word in order that he may be approved by Him whose worker he was. Such is the case for every God ordained leader, for who knows exactly what manner in which the Lord will use His servants to reach the unsaved. Therefore, studying is an integral function in a leaders’ life and being able to do so with a relative amount of ease makes it all the more enjoyable and employable.
However, constant prayer, purposeful and adequate time, a comprehensible method of analysis and a heart of expectation are necessary for the student as he/she traverses on the exegetical journey of Biblical interpretation. Furthermore, study must be tempered and strategically implemented so as not to overwhelm, wield incorrectly, or cause eventual disuse. Having said that, I must also state that because we – individually – are at different stages of our lives be it spiritual, educational, personal or professional we must be sure to use caution and care while moving forward, nonetheless.
Be blessed!
Duvall, J. Scott & Hays, J. Daniel. (2012). Grasping God’s Word: A Hands-On Approach to Reading, Interpreting, and Applying the Bible. Grand Rapids: Zondervan.
Robbins, V.K. (2012). Exploring the Texture of Texts: A Guide to Socio-Rhetorical Interpretation. Harrisburg: Trinity Press International.
The Holy Bible
designedbygodblog 