| 3. Approach by the History of the Influence of the Text (Wirkungsgeschichte) | ||||
This approach rests upon two principles: a) a text only becomes a literary work insofar as it encounters readers who give life to it by appropriating it to themselves; b) this appropriation of the text, which can occur either on the individual or community level and can take shape in various spheres (literary, artistic, theological, ascetical and mystical), contributes to a better understanding of the text itself. | ||||
Without being entirely unknown in antiquity, this approach was developed in literary studies between 1960 and 1970, a time when criticism became interested in the relation between a text and its readers. Biblical studies can only draw profit from research of this kind, all the more so since the philosophy of hermeneutics for its own part stresses the necessary distance between a work and its author as well as between a work and its readers. Within this perspective, the history of the effect produced by a book or a passage of Scripture (Wirkungsgeschichte) begins to enter into the work of interpretation. Such an inquiry seeks to assess the development of interpretation over the course of time under the influence of the concerns readers have brought to the text. It also attempts to evaluate the importance of the role played by tradition in finding meaning in biblical texts. | ||||
The mutual presence to each other of text and readers creates its own dynamic, for the text exercises an influence and provokes reactions. It makes a resonant claim that is heard by readers whether as individuals or as members of a group. | ||||
The reader is in any case never an isolated subject. He or she belongs to a social context and lives within a tradition. Readers come to the text with their own questions, exercise a certain selectivity, propose an interpretation and, in the end, are able either to create a further work or else take initiatives inspired directly from their reading of Scripture. | ||||
Numerous examples of such an approach are already evident. The history of the reading of the Song of Songs offers an excellent illustration: It would show how this book was received in the patristic period, in monastic circles of the medieval church and then again how it was taken up by a mystical writer such as St. John of the Cross. The approach thus offers a better chance of uncovering all the dimensions of meaning contained in such a writing. Similarly, in the New Testament it is both possible and useful to throw light upon the meaning of a passage (for example, that of the rich young man in Mt. 19:16-26) by pointing out how fruitful its influence has been throughout the history of the church. | ||||
At the same time, history also illustrates the prevalence from time to time of interpretations that are tendentious and false, baneful in their effect�such as, for example, those that have promoted anti-Semitism or other forms of racial discrimination or, yet again, various kinds of millennarian delusions. This serves to show that this approach cannot constitute a discipline that would be purely autonomous. Discernment is required. Care must be exercised not to privilege one or other stage of the history of the text's influence to such an extent that it becomes the sole norm of its interpretation for all time. | ||||