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Biblical '''Hermeneutics''' , in Christian theology, is the study of the interpretation of Scriptures. Hermeneutics is often referred to as both a science and an art. It is : a science because there are specific rules concerning hermeneutics. It is to be followed, but also an art because the task of hermeneutics is not a mechanical, dry procedure. As Henry Virkler said, communication is flexible.

The first half of the process consists of hermeneutics is two main parts:*The first (referred to as [[exegesis]]. The goal of exegesis is ) intends to discover the meaning of the text through the author's intent, . This is commonly called ''[[Historical-critical grammatical method (Higher criticismLiteral hermeneutic)#The literal sense of scripture|the literal sense of scriptureScripture]]'', and means that a passage should be interpreted literally unless the context clearly indicates that a symbolic meaning is intended (such as in end-times passages as found in Daniel or Revelation, or whenever Jesus spoke in parables). (The opposite, [[eisegesis]], intends to interpret Scripture through the reader's pre-determined viewpoints, and is to be avoided.)*Once the meaning of a passage is discovered, then it is to be read in light of the principles are appliedentire Bible (and not build a doctrine or position on a single [[Cafeteria Christianity#Proof texts|proof text]]). This application A common phrase used to define this is '''"Scripture interprets Scripture"'''. The principle also holds that we should read obscure passages of the principles Scripture in light of clear passages on a subject. The difference in hermeneutics between Catholic/Orthodox and Protestant groups is how writing of early church fathers should be considered: *[[Orthodox Church|Orthodox]] and [[Catholic Church|Catholic]] hermeneutics likewise hold that obscure passages of Scripture must be read in light of clear passages as being from the second half one mind of one Divine Author (the process [[Holy Spirit]] of hermeneutics[[God]]) interpreted infallibly by the same Author guiding the [[Magisterium]]<ref>[http://www.biblegateway.com/passage/?search=john%2014:15-17&version=KJV John 14:15-17], referred [http://www.biblegateway.com/passage/?search=john%2014:25-26&version=KJV 25-26]; [http://www.biblegateway.com/passage/?search=john%2016:7-15&version=KJV 16:7-15]. <br>Compare [http://www.biblegateway.com/passage/?search=2peter%201:19-21&version=KJV 2 Peter 1:19-21]; [http://www.biblegateway.com/passage/?search=2peter%203:15-18&version=KJV 3:15-18]; [http://www.biblegateway.com/passage/?search=ephesians%203:9-12&version=KJV Ephesians 3:9-12]; [http://www.biblegateway.com/passage/?search=1timothy%203:14-15&version=KJV 1 Timothy 3:14-15]; [http://www.biblegateway.com/passage/?search=2timothy%203:12-17&version=KJV 2 Timothy 3:12-17]; [http://www.biblegateway.com/passage/?search=hebrews%2013:17&version=KJV Hebrews 13:17]; [http://www.biblegateway.com/passage/?search=matthew%2018:15-20&version=KJV Matthew 18:15-20]; [http://www.biblegateway.com/passage/?search=romans%2013:1-3&version=KJV Romans 13:1-3]; [http://www.biblegateway.com/passage/?search=revelation%2022:18-19&version=KJV Revelation 22:18-19]; [http://www.biblegateway.com/passage/?search=2thessalonians%202:15&version=KJV 2 Thessalonians 2:15]; [http://www.biblegateway.com/passage/?search=acts%2015:6&version=KJV Acts 15:6]; [http://www.biblegateway.com/passage/?search=ephesians%203:10&version=KJV Ephesians 3:10]; [http://www.biblegateway.com/passage/?search=2thessalonians%203:3-5&version=KJV 2 Thessalonians 3:3-5]; [http://www.biblegateway.com/passage/?search=matthew%2018:16-17&version=KJV Matthew 18:16-17]; [http://www.biblegateway.com/passage/?search=titus%203:9-11&version=KJV Titus 3:9-11].</ref> to [[Discernment|discern]] and gradually unfold ever more and more clearly the inexhaustible depths of its profoundly deeper meaning and application to the life of the whole church in accordance with [[Tradition|Apostolic Tradition]] (see [[Apostolic succession]] and [[Ecumenical council]]).*Protestants, on the other hand, may consider outside sources (such as contextualizationthe writings of the early church fathers and the creeds which were later developed) as useful, reading scripture within but hold they are considered secondary to, and not on the context level of, Scripture itself; in cases where those sources differ from Scripture, they are to be rejected in favor of the wholeBiblical text.