Resumo:
An analysis of academic hermeneutics, Pentecostal, Catholic, newpentecostal and
contextual. The first part considers the emergence and main characteristics of the
historical critical method., Which received the influence of the Enlightenment and
rationalism. This method is characterized by the use of auxiliary sciences with archeology
and history, with the objective of determining the historicity of the biblical texts. The
Universal Church of the Kingdom of God, the greatest representative of Brazilian neo-
Pentecostal movement has changed has developed a particular way of reading the Bible.
If the historical critical method emphasizes that one must determine the original intent of
the biblical author, exegetes of the Universal Church of the Kingdom of God have no such
concern. Their primary purpose is to update the biblical text in order to meet the needs of
our time. Make greater use Old Testament texts to substantiate the so-called prosperity
theology, because according to the Bible expositors of Universal, every child of God has
the right to prosper. With regard to biblical interpretation in the Catholic church is very
diverse, but the hermeneutic of Catholicism will be addressed in accordance with the
Divine God and Providentissimus Afflante Spiritu, as well as the resolutions in regard to
biblical interpretation adopted at Vatican II. The so-called contextual hermeneutics, seek to
apply the biblical text in order to reduce the social ills, because according to the scholars
of hermeneutics, God always stands next to broken social groups like the poor, women
and blacks. The largest Pentecostal church in Brazil is almost one hundred years, yet the
biblical interpretation that evangelical denomination was not systematized. One reason
was that in the first year of implementation of the Assembly of God in Brazil, alleged that
the correct understanding of the Bible come from a special illumination of the Holy Spirit.
However, it is observed that the groups within the Assemblies of God that emphasize the
need to use auxiliary resources in biblical interpretation. The second part takes place a
critical analysis of hermeneutics, because neither can be regarded as superior because
they all have pluses and minuses. For this reason, we propose a dialogue between
hermeneutics, considering that even if he does not realize that dialogue is already
happening in practice. So in the end there is a description of how the Fathers read the
Bible, and what contributions it can bring to contemporary interpreters of Scriptures.
