Since the Colloquium on Theological Interpretation last month (see here, and here) I have been mulling the question of Christian hermeneutics. In particular: is there a difference between a Christological hermeneutic and a Trinitarian hermeneutic? And if so, why do I advocate Christological readings rather than Trinitarian?
The answer to the first question is decidedly yes: there is a difference between Christological and Trinitarian hermeneutics. The former, readings that explore the ramifications of scripture for the story of the crucified and risen Christ, points us to the ministry of Jesus, in particular his death, resurrection, and exalted Lordship. The latter points us to the divinity of Christ.
The clearest example I have seen of the important difference between these is the reading of Lukan intertextuality provided by Richard Hays at SBL last year. He cited Jesus’ words at the end of Luke, that Jesus opened the minds of the travelers to hear all the things written about him in the scriptures.
Hays then proceeded to engage with a far-reaching reading of how Luke was applying the OT texts that referred to YHWH to Jesus instead. The upshot of Hays’ reading was that Luke is showing us that the OT’s YHWH is none other than the Jesus of the Gospel.
Even though this reading focuses on Jesus, it is a Trinitarian reading inasmuch as the working assumption that makes the reading possible is the idea of an eternal Son coequal with and in some way identical to the God of the OT.
Luke, however, intends a very different interpretation of the OT as a witness to Jesus.
Luke does not simply say, the OT is about Jesus no go find out how I’ve shown this. He tells us precisely how the OT speaks of Jesus the Messiah. First, in Luke 24:26-27 he says, “‘Wasn’t it necessary for the Messiah to suffer these things and enter into his glory?’ Then beginning with Moses and all the prophets he interpreted to them the things written about himself in all the scriptures.”
The thing written about Jesus in the scriptures are not that Jesus is YHWH, but that Jesus, as Messiah, had to suffer and enter his glory.
This is even more clearly stated later in the same chapter:
Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled.” Then he opened their minds so they could understand the scriptures,and said to them, “Thus it stands written that the Christ would suffer and would rise from the dead on the third day, and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem.(NET Bible)
To read scripture aright is not to read it as a witness to the eternal Trinity, but to read it as witness to the suffering and glory of the Messiah.
The presupposition needed for the Christological reading that Luke directs us to is not that Christ is preexistent or in any sort of ontological way identifiable with YHWH of the OT.
The presupposition required for a Christological, narratival hermeneutics is that Jesus who died was, in fact, the Messiah, that that God raise this Jesus from the dead and enthroned him over all things.
There is a difference, and Luke invites us to Christological narrative rather than divine onotology as the way to correctly read scripture in light of the Christ event.
The narrative of Jesus, not divine identity as it is often construed today, is the way to correctly read the whole Bible in light of Jesus as Messiah, according to Luke (and Paul and John and Matthew and Mark and Peter and Hebrews and Revelation). This means that our hermeneutics will be driven by the story of Jesus rather than the Trinity. It also means that when we chose to use the Rule of Faith as our hermeneutical grid, we have taken a significant step away from the Christian reading of scripture that is commended to us in the NT.