taking into account other passages that deal with the same topic can cause a poor interpretation. Special literary analysis: There are several special literary aspects to look at, but the overarching theme is that each genre of Scripture has a different set of rules that applies to it. Of the genres found in Scripture, there are: narratives, histories, prophecies, apocalyptic writings, poetry, psalms and letters. In these, there are differing levels of allegory, figurative language, metaphors, similes and literal language. For instance, the apocalyptic writings and poetry have more figurative and allegorical language than does the narrative or historical writing. These must be addressed, and the genre recognized to gain a full understanding of the intended meaning. However, Poythress argues that the study of the Bible must acknowledge three dimension: God as the speaker, the Bible as His speech, and the people to whom He speaks. But to do this, biblical hermeneutics needs to unravel the layers of meaning found within the "speaker, discourse, and hearer." For some, such as Howard Hendricks and Chuck Swindoll, this can be as simple as taking three steps: observing the text, interpreting the text, and applying the text to one's life. Reader's context There is a recognition that the context of the reader has a relationship with one's approach to the Bible. In part, this is related to the presuppositions every reader comes to the Bible, no matter how objective they may try to be. Scholars such as Vincent L. Wimbush, Fernando F. Segovia, R. S. Sugirtharajah, Mary Ann Tolbert, and Miguel A. De La Torre have argued that the dominant readings of the Bible are influenced by Eurocentric presuppositions, which have produced racially inflected understandings of Christianity and Christian theology. As a corrective, some have spoken of prioritizing social location, especially in terms of minority populations in the United States, such as in African American or Asian American biblical hermeneutics. This often draws on postcolonial or liberative methods for re-readings the Bible. Other scholars see this as too extreme and based on mainline liberal concerns. In contrast, Asian American evangelicals have established a research group within the Institute for Biblical Research to develop an alternative. Likewise, Esau McCaulley argues that everyone comes to Scripture with different life experiences and cultures which help to point out the blind spots in each other's reading. Instead of the focus on Black political liberation, McCaulley wants to