One of the most recent methods is reader-response criticism. Reader-response criticism does not seek to understand the historical world behind the text (historical research, as this volume advocates). Nor does reader-response criticism seek to map the literary world of the text (i.e., paying close attention to the literary ‘architecture’ of a text, as this volume encourages). Rather, reader-response criticism is concerned with the world in front of the text. That is, for these practitioners the ‘author,’ ‘historical context,’ and idea of textual ‘intentionality’ are mere illusions. The only interaction worthy of investigation and reflection is the one that occurs between text and reader; and, in the end, the reader (and the reader alone) is responsible for the production of ‘meaning.’ Thus, the place of privilege once reserved for the author, the historical circumstances surrounding a text, and the intentionality locked within a text has now been surrendered to the reader.
–Gordon Fee, New Testament Exegesis (Appendix to the 3rd Edition)
One problem I’ve seen with this approach is that people over-interpret the text, especially if it is fairly plain. In wanting to come up with meaning, it’s easy to dream up a lot of theories of what the word, verse or passage could mean.
Regarding determining the tense, voice, and mood of verb forms Fee says:
Deciding that there is no special meaning to be found in some usages is also part of the exegetical process.
I think that sometimes in the exegetical process, we find that a text just means what it says. Or there is ambiguity. It may seem like a waste of time to do the research and investigation only to come back to where we started, but it can keep us from over-interpreting or lead us to determine that we don’t really know and keep us from coming up with theories about “what it means to me” or “what I feel like it’s saying.”
2 Timothy 2:15 KJV
Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
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