What is trajectory hermeneutics?

Answer

Hermeneutics is the study of the principles and methods of interpreting the text of the Bible. Trajectory hermeneutics or redemptive-movement hermeneutics (RMH) is an approach to interpretation that aims to identify a theme within the text and trace its development throughout Scripture to understand how God progressively worked to “redeem” that theme and advance the world towards a higher standard. Once the trajectory is recognized, it is then applied to contemporary issues to determine how that theme should be understood today.

The initial task of trajectory hermeneutics or redemptive-movement hermeneutics is to consider the theme from the perspective of the original audience. The theme is then followed along a developmental “trajectory” through history (or at least through the biblical record). Ultimately, it is believed that the trajectory of the theme extends beyond the New Testament to impact current issues in our world.

The concept of slavery is commonly used to demonstrate trajectory hermeneutics or redemptive-movement hermeneutics. In the early portions of Scripture, slavery was a customary practice, even among the Hebrews. However, the Mosaic Law set boundaries on the treatment of slaves and mandated humane conditions, contrasting with the practices of surrounding cultures. These regulations reveal the intended “trajectory” that God had in mind regarding slavery. In the New Testament, masters were instructed to treat their slaves fairly “Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.”, (Colossians 4:1), and Paul referred to a slave as a fellow believer in Christ “not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?”, (Philemon 1:16). This continues the “trajectory” of redemption. According to trajectory hermeneutics, we can follow the path that Scripture naturally sets us on and conclude that God desired the emancipation of slaves. While no Scripture exists that abolishes slavery outright, we can infer from the “redemptive movement” within Scripture that God’s will was for slavery to end, for the betterment of society. By extending the trajectory initiated in Scripture, we can arrive at a logical conclusion.

So we see that redemptive-movement hermeneutics or trajectory hermeneutics is primarily concerned with societal ethics. It seeks to offer solutions for contemporary issues that the Bible does not directly address by uncovering the “redemptive spirit” within the actual text of Scripture and elaborating or developing the ethics contained in seed form in the Bible. Other issues addressed by advocates of trajectory hermeneutics include homosexuality and the role of women in ministry.

By its very definition, trajectory hermeneutics or redemptive-movement hermeneutics goes beyond what Scripture says. It depends on a “logical extension” of Scripture for its application in modern-day life. Supporters of the redemptive-movement hermeneutic do not view their approach as conflicting with the more traditional, grammatical-historical method of exegesis.

Trajectory hermeneutics or redemptive-movement hermeneutics presents some risks in its approach to Scripture, however. One has already been mentioned—following a “trajectory” of a biblical principle goes beyond what Scripture actually states about an issue. If the biblical ethic was somehow “incomplete,” as redemptive-movement hermeneutics suggests, and must be “developed” outside of Scripture, then who determines the “trajectory,” and where does it end? If reasoning leads to an “ultimate ethic” that differs somewhat from the explicit teaching of the Bible, then is that “ultimate ethic” superior to the Bible’s ethic? If so, haven’t we replaced tThe authority of Scripture with our reasoning?

Another weakness of trajectory hermeneutics or redemptive-movement hermeneutics is its strong reliance on a knowledge of the culture in which Scripture was written. To trace the “trajectory” of an ethical issue, the Bible student must comprehend how the Bible’s teaching clashed with the various cultures throughout history. However, such knowledge is not always available, and even when it is, it’s not accessible to everyone, so it cannot be deemed necessary for understanding the scriptural message. The grammatical-historical method of interpretation also aims to understand the cultural milieu in which the Bible was written, but solely as a matter of good exegesis.

Rather than attempting to speculate where the Bible “might have been headed,” studying what the Bible actually says is preferable.