12. Francis Watson, Text, Church and World: Biblical Interpretation in Theological Perspective (Edinburgh; T&T Clark, 1994), 110. See also Paul Ricoeur, Figuring the Sacred: Religion, Narrative, and Imagination (trans. David Pellauer; Minneapolis: Fortress, 1995), especially ch. 20; idem, Oneself as Another (trans. Kathleen Blamey; Chicago: Univ. of Chicago Press, 1992).
The remarkable power of the Christian interpretation of creation and the fall to transform our secular presuppositions is evident in the fact that C. S. Lewis, though a Platonist in philosophical tendency, recognized the dissonance between the biblical narrative and this perspective. In an essay, he composed the following dialogue between the body and the soul:
The article reflects on the scientific progress that psychological biblical criticism has offered to biblical hermeneutics. The inquiry concerns the explanation of textual traditions and transmission of traditions; genre and rhetorical style; the texture of communication; its reception (Wirkungsgeschicte) and affect on readers; interpretation through translation; transformation of communication in formats that differ from the original; and the psychological dynamics of communication. The article also reflects on a question with regard to the innovation of psychological biblical hermeneutics in the field of exegetical methodology that Friedrich Schleiermacher in the 19th century and William James in the 20th century, for example, had not already perused. The article demonstrates the importance and relevance of empirical pragmatics. It concludes that the stigmatization of the so-called psychological fallacy is unnecessary and even false.
Bible and biblical messages. The Bible as word is seen as speaking tocontemporary needs, sometimes in an overly simplistic interpretation, but always relevantin "the now." Pentecostals claim to give the Bible a central role in theirliturgies and their spirituality. It has priority over other forms of "word."Other "words" they say are judged by the scriptures. The pastoral message(sermon) seeks to proclaim or teach a "biblical truth." And as a liturgicalrite, the sermon (as word of God) is most often set at the center of the service betweenthe worship rite and the rite of altar response. Comforting or challenging, edifying orexhorting, directional or didactic, the pastoral message aims for biblical relevance. Butin the Pentecostal ritual, "word" is not limited to the sermon.