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Is Paul Fry correct in saying that modern hermaneutichermeneutic approaches largely developed due to the Protestant Reformation?

In lecture 3 of his Introduction to the Theory of Literature Yale Open Course, Prof. Paul Fry makes the following claim:

... the notion of hermeneutics arises primarily in religion first, specifically in the Christian tradition, but that isn’t to say that there hasn’t been, that there wasn’t long before the moment at which hermeneutics became important in Christianity, that there wasn’t centuries’ worth of Talmudic scholarship which is essentially also hermeneutic in nature–that is, to say concerned with the art and basis of interpretation.

What gave rise in the Western world to what is called “hermeneutics” was in fact the Protestant Reformation. And there’s a lot of significance in that, I think, and I’ll try to explain why. You don’t really puzzle your head about questions of interpretation, how we determine the validity of interpretation and so on, until A) meaning becomes terribly important to you, and B) the ascertainment of meaning becomes difficult. You may say to yourself, “Well, isn’t it always the case that meaning is important and that meaning is hard to construe?” Well, not necessarily. If you are a person whose sacred scripture is adjudicated by the Pope and the occasional tribunal of church elders, you yourself don’t really need to worry very much about what scripture means. You are told what it means. It goes without saying therefore what it means. But in the wake of the Protestant Reformation when the question of one’s relationship with the Bible became personal and everyone was understood, if only through the local minister, to be engaged with coming to an understanding of what is after all pretty difficult–who on earth knows what the Parables mean and so on, and the whole of the Bible poses interpretative difficulties–then of course you are going to have to start worrying about how to interpret it. Needless to say, since it’s a sacred scripture, the meaning of it is important to you. You do want to know what it means. It can’t mean just anything. It’s crucial to you to know exactly what it means and why what it means is important.

Is this an accurate description of where hemaneuticshemeneutics came from? For example, is his implication that the Roman Catholic Church played little to no role in the development of Western hermaneutichermeneutic methods correct?

Is Paul Fry correct in saying that modern hermaneutic approaches largely developed due to the Protestant Reformation?

In lecture 3 of his Introduction to the Theory of Literature Yale Open Course, Prof. Paul Fry makes the following claim:

... the notion of hermeneutics arises primarily in religion first, specifically in the Christian tradition, but that isn’t to say that there hasn’t been, that there wasn’t long before the moment at which hermeneutics became important in Christianity, that there wasn’t centuries’ worth of Talmudic scholarship which is essentially also hermeneutic in nature–that is, to say concerned with the art and basis of interpretation.

What gave rise in the Western world to what is called “hermeneutics” was in fact the Protestant Reformation. And there’s a lot of significance in that, I think, and I’ll try to explain why. You don’t really puzzle your head about questions of interpretation, how we determine the validity of interpretation and so on, until A) meaning becomes terribly important to you, and B) the ascertainment of meaning becomes difficult. You may say to yourself, “Well, isn’t it always the case that meaning is important and that meaning is hard to construe?” Well, not necessarily. If you are a person whose sacred scripture is adjudicated by the Pope and the occasional tribunal of church elders, you yourself don’t really need to worry very much about what scripture means. You are told what it means. It goes without saying therefore what it means. But in the wake of the Protestant Reformation when the question of one’s relationship with the Bible became personal and everyone was understood, if only through the local minister, to be engaged with coming to an understanding of what is after all pretty difficult–who on earth knows what the Parables mean and so on, and the whole of the Bible poses interpretative difficulties–then of course you are going to have to start worrying about how to interpret it. Needless to say, since it’s a sacred scripture, the meaning of it is important to you. You do want to know what it means. It can’t mean just anything. It’s crucial to you to know exactly what it means and why what it means is important.

Is this an accurate description of where hemaneutics came from? For example, is his implication that the Roman Catholic Church played little to no role in the development of Western hermaneutic methods correct?

Is Paul Fry correct in saying that modern hermeneutic approaches largely developed due to the Protestant Reformation?

In lecture 3 of his Introduction to the Theory of Literature Yale Open Course, Prof. Paul Fry makes the following claim:

... the notion of hermeneutics arises primarily in religion first, specifically in the Christian tradition, but that isn’t to say that there hasn’t been, that there wasn’t long before the moment at which hermeneutics became important in Christianity, that there wasn’t centuries’ worth of Talmudic scholarship which is essentially also hermeneutic in nature–that is, to say concerned with the art and basis of interpretation.

What gave rise in the Western world to what is called “hermeneutics” was in fact the Protestant Reformation. And there’s a lot of significance in that, I think, and I’ll try to explain why. You don’t really puzzle your head about questions of interpretation, how we determine the validity of interpretation and so on, until A) meaning becomes terribly important to you, and B) the ascertainment of meaning becomes difficult. You may say to yourself, “Well, isn’t it always the case that meaning is important and that meaning is hard to construe?” Well, not necessarily. If you are a person whose sacred scripture is adjudicated by the Pope and the occasional tribunal of church elders, you yourself don’t really need to worry very much about what scripture means. You are told what it means. It goes without saying therefore what it means. But in the wake of the Protestant Reformation when the question of one’s relationship with the Bible became personal and everyone was understood, if only through the local minister, to be engaged with coming to an understanding of what is after all pretty difficult–who on earth knows what the Parables mean and so on, and the whole of the Bible poses interpretative difficulties–then of course you are going to have to start worrying about how to interpret it. Needless to say, since it’s a sacred scripture, the meaning of it is important to you. You do want to know what it means. It can’t mean just anything. It’s crucial to you to know exactly what it means and why what it means is important.

Is this an accurate description of where hemeneutics came from? For example, is his implication that the Roman Catholic Church played little to no role in the development of Western hermeneutic methods correct?

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Is Paul Fry correct in saying that modern hermaneutic approaches largely developed due to the Protestant Reformation?

In lecture 3 of his Introduction to the Theory of Literature Yale Open Course, Prof. Paul Fry makes the following claim:

... the notion of hermeneutics arises primarily in religion first, specifically in the Christian tradition, but that isn’t to say that there hasn’t been, that there wasn’t long before the moment at which hermeneutics became important in Christianity, that there wasn’t centuries’ worth of Talmudic scholarship which is essentially also hermeneutic in nature–that is, to say concerned with the art and basis of interpretation.

What gave rise in the Western world to what is called “hermeneutics” was in fact the Protestant Reformation. And there’s a lot of significance in that, I think, and I’ll try to explain why. You don’t really puzzle your head about questions of interpretation, how we determine the validity of interpretation and so on, until A) meaning becomes terribly important to you, and B) the ascertainment of meaning becomes difficult. You may say to yourself, “Well, isn’t it always the case that meaning is important and that meaning is hard to construe?” Well, not necessarily. If you are a person whose sacred scripture is adjudicated by the Pope and the occasional tribunal of church elders, you yourself don’t really need to worry very much about what scripture means. You are told what it means. It goes without saying therefore what it means. But in the wake of the Protestant Reformation when the question of one’s relationship with the Bible became personal and everyone was understood, if only through the local minister, to be engaged with coming to an understanding of what is after all pretty difficult–who on earth knows what the Parables mean and so on, and the whole of the Bible poses interpretative difficulties–then of course you are going to have to start worrying about how to interpret it. Needless to say, since it’s a sacred scripture, the meaning of it is important to you. You do want to know what it means. It can’t mean just anything. It’s crucial to you to know exactly what it means and why what it means is important.

Is this an accurate description of where hemaneutics came from? For example, is his implication that the Roman Catholic Church played little to no role in the development of Western hermaneutic methods correct?