Constructive Pneumatological Hermeneutics in Pentecostal Christianity

15. Krister Stendahl, “Biblical Theology” in The Interpreter’s Dictionary of the
    Bible (4 vols.; Nashville: Abingdon, 1962), 1:418–432, esp. 419.


16. Anthony C.  Thistleton, The Two Horizons: New Testament Hermeneutics
    and Philosophical Description with Special Reference to Heidegger, Bultmann,
    Gadamer, and Wittgenstein (Grand Rapids, MI: Eerdmans, 1980).


17. Hirsch, Aims , 79–80.


18. Umberto Eco, The Limits of Interpretation (Bloomington, IN: Indiana
    University Press, 1990), 46.


19. Hirsch, Aims , 146.


20. Hirsch, Aims , 146.


21. Hirsch, Aims , 80.


22. Yet one wonders if allegorizing a text not intended as an allegory by the
    author is true polyvalence.


23. The concept is Eco’s although this precise phrase comes from Stephan
    Collini’s preface to Eco’s Interpretation and Overinterpretation
    (Cambridge: Cambridge University Press, 1992).


24. Eco, Limits, 58. This statement is also found in Overinterpretation , 64.


25. Eco, Overinterpretation , 64–65.


26. Umberto Eco, “The Author and his Interpreters,” 1996 lecture at The
    Italian Academy for Advanced Studies in America, accessed Jan. 10, 2014,
    http://www.themodernword.com/eco/eco_author.html.


27. The professor was Bernard Bachrach, Professor of History at the University
    of Minnesota. Which battle was under discussion has faded from my
    memory.


28. Eco, Overinterpretation , 139.


29. Eco, Overinterpretation , 68; Geoffrey Hartman, Criticism in the Wilderness
    (New Haven: Yale University Press, 1980), 28.


30. Eco, Overinterpretation , 68–69.


31. Hirsch, Aims , 8.


32. Eco, Overinterpretation , 48.


33. Eco, Overinterpretation , 48.


34. It is common for Reformed scholars to interpret the Spirit baptism
    described in Acts 2 through the lens of 1 Cor. 12:13 despite the clear dif-
    ferences between Luke’s presentation of the Spirit’s work throughout
    Luke-Acts and Paul’s presentation.


35. Let me make clear that this is not true of all who identify themselves as
    “liberal” Protestants, but it is certainly true of many. It is also true of some,
    but not all, in the “Red Letter Christians” and the Post-Conservative
    Evangelical movements.


36. For a clear and objective discussion of this trend, see L. William Oliverio,
    Theological Hermeneutics in the Classical Pentecostal Tradition: A
    Typological Account (Leiden: Brill, 2012), 253–314.

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