Hermeneutics as epistemology: A critical assessment of Carl F. H. Henry's epistemological approach to hermeneutics.

摘要

This dissertation proposes to examine the notion of hermeneutics as epistemology offering a critical assessment of Carl F. H. Henry's epistemological approach to hermeneutics as epistemology and methodology. It argues that Henry's epistemology is foundational to his hermeneutic offering present-day evangelicals a warranted approach to hermeneutics as epistemology and methodology.;Chapter one presents the historical background for understanding Henry's contribution to hermeneutics as epistemology. It shows (1) that generally understood, hermeneutics is a form of epistemology; (2) it presents the general historical overview of the discipline of hermeneutics as it transitioned from a principle approach towards a philosophical discipline; and (3) it discusses the influence of hermeneutics as epistemology in the current dialogues in evangelical hermeneutics.;Chapter two explores Henry's importance to the discipline of hermeneutics, showing how he developed an epistemological approach to address the dialogues taking place in theological method and hermeneutics as epistemology. This chapter also presents Henry's assessment of opposing theories of knowledge and explains his use of Revelational Theistic epistemology. Furthermore, it elaborates on some of the specific details of Revelational Theism, such as: (a) Augustinianism; (b) presuppositionalism; (c) validating principles; (d) the Logos doctrine; and (e) the role of the image of God.;Chapter three focuses on Henry's analysis of epistemology and language. It gives special attention to the notion of cognitive-propositional revelation, possible connections to theories of meaning, the notion of propositionalism, and other issues relating to the Bible as propositional revelation. Here the dissertation argues that Henry affirms an approach to epistemology and language known as cognitive-propositionalism. Furthermore, it analyzes the relationship between cognitive-propositionalism and the Bible as propositional revelation.;Chapter four offers an assessment of Henry's hermeneutic as epistemology and methodology. It argues that Henry's epistemology makes a valuable contribution to hermeneutics as epistemology and methodology in at least three ways: (1) it provides an alternative to the dominant epistemologies that frames many of the conversations in hermeneutics as epistemology; (2) Henry calls for an appropriate use of reason and he analyzes what he believes is the appropriate relationship between the Holy Spirit and hermeneutics; (3) Henry's analyzes opposing theories hermeneutics as methodology and explains the reason he embraces the grammatical-historical method of interpretation.;Chapter five presents and critically analyzes some of the negative responses to Henry's epistemology, hermeneutic as epistemology, and methodology. It gives special attention to the claim that Henry affirms a foundationalist or rationalist epistemology. Here the dissertation argues that Henry does not affirm a foundationalist or rationalist epistemology; instead, he embraces an Augustinian epistemology and criticizes the weaknesses of rationalist epistemologies. It also gives special attention to the criticisms of Henry's view on the relationship between epistemology and language. It argues that Henry's cognitive-propositionalism does not downplay or deny the truthfulness of the Scriptures or the various genres of the Bible.;Chapter six of the dissertation offers a final assessment of Henry's hermeneutic as epistemology and methodology in the current dialogues in hermeneutics. Here it presents the specific ways Henry's Revelational Theistic epistemology influences his theological and hermeneutical method. It also discusses some of the specific ways his hermeneutic as epistemology and methodology is able to engage in the current dialogues in hermeneutics. It concludes by arguing that Henry's method offers present-day evangelicals an epistemologically justified approach to hermeneutics because he: (1) engages with the notion of hermeneutics as epistemology while retaining a method that is compatible with the Protestant principles of interpretation; (2) provides an approach to epistemology and language that affirms the Bible as cognitive-propositional revelation; and (3) offers a revised version of hermeneutics that allows for epistemological objectivity and objectivity in biblical interpretation, while providing a context that can account for the role of presuppositions and the fallibility of the exegete.