In this bulletin I will be sharing with you some things on the Catholic Church's approach to the Bible. More specifically, we will look at how biblical scholarship has enhanced our understanding of the Bible, the difference between the Catholic and Fundamentalist approach to the Bible, and the role of tradition (which will explain why Catholics have some beliefs that are not explicitly stated in the Bible).Then I will briefly explain why the Catholic Bible has more books than the Protestant one and conclude by offering some tips for praying and studying the Bible.

The Catholic Church has always reverenced the Bible as the inspired Word of God. We believe that when we read the Scriptures we meet God and he speaks to us with love. His Word is the best possible nourishment for our spiritual lives. Yet during some periods of her history our church did not encourage her people to read Scripture because she was afraid of misinterpretation. The fear was not unfounded when one considers the number of times the Christian Church has been divided because of controversy over the interpretation of the Bible. Such controversy and division in the Body of Christ should be sufficient to prove, without doubt, that the Bible is not a book that anyone can pick up and readily understand. Today our church does encourage her people

to read Scripture, but she also encourages them to make good use of the many good commentaries on Scripture that are available to help us to better and more accurately know and appreciate the meaning of particular texts intended by the author(s) .

Two Different Approaches to the Bible

Most of us were raised to read the Bible literally. For example, when we read Genesis, Chapter 1, we simply assumed that the Genesis account of creation was scientifically accurate. In other words, we assumed that the apparent meaning of that particular Scripture text was the meaning intended by the sacred writer. In a similar way, we assumed that the Jonah story was literally true, that a real historical figure named Jonah spent three days in the belly of a whale.

The Historical-Critical Approach

In recent decades a new approach to the Bible has emerged called the Historical-Critical Approach. It is called "Historical" because it focuses on the original historical setting of a biblical passage and "Critical" because it applies reason to the books of the Bible and makes judgments about them. The purpose of the Historical-Critical method is to understand what a text or passage was saying to its original audience and to make clear its significance then and now. Scripture scholars who follow the Historical-Critical approach to the Bible use every means of research available to them to "get into" the minds of the original authors. They study "the times" in which the original authors lived, the cultural and historical setting, the questions and issues of the day, the languages they used, their manner of speech (i.e., literary forms), how they used words, etc. In other words, they do not impose their own 20th Century mentality on literature written. in another age and setting very different from their own. Scholars from the Historical- Critical school realize that God used a particular people living in a particular age with their own manner .of speech to convey a timeless message to people of every age and place.

Examples of How the Historical-Critical Approach to the Bible Has Enhanced Our Understanding of God's Word

1) The difference between the apparent and the intended meaning of a Scripture text.

If I wrote in my journal that it "rained cats and dogs" in Cocoa Beach, Florida, February 19, 1992, you would know that my intended meaning was that it rained very hard. But if someone living hundreds of years from now reads my journal, he may accept the apparent meaning (that it actually rained cats and dogs) as the intended meaning. He would make that gross mistake because he was unfamiliar with my figurative way of speaking. In a similar way, we could easily confuse apparent and intended meanings in the Bible. The intended meaning of Genesis, Chapter I is to tell us that in the beginning the world was created good by God. Rather than plainly saying, "In the beginning God created all things good," the ancient author borrowed what's called a "creation myth" story to convey his message. His intention was not to tell us how God created the world. Such scientific information was simply not available to people living three thousand years ago.

2) The difference between the timeless Word of God and the time-bound words of people living in a particular age and time.

Scripture passages and stories about God's love, mercy, his ability to draw good out of evil events, the danger of material riches, his concern for the poor, the destructiveness of sin, the reality of evil, etc. are all examples of what's called "timeless texts" that need to be believed and acted on in every time and place. Examples of culturally time-bound texts are the practice of polygamy in the Old Testament ( e. g. , David and Solomon had several wives) , Paul's exhortation to slaves to obey their masters (Ephesians 6:5), to wives to be submissive to their husbands '(Ephesians 5:21), and his directives about how women should dress and behave in church (1 Timothy 2:9-15). Such texts flowed from the pens of people living in an age when particular practices were accepted and which we reject today as "time- bound words of men" and not the timeless Word of God. In the miracles of the Loaves and Fishes in John 6:10 it is mentioned that 5,000 men are fed. There is no mention of women and children. Yet we can assume that lots of women and children were present. Why no mention of them? Because the scriptures were written in a patriarchal society in which women and children were seen as inferior to men. The timeless message of the story is Jesus' compassion for the people and his ability to satisfy their deepest hungers. The cultural and time bound message which we don't need to accept is that women and children are inferior to men.

3) The difference between the direct and the in- direct will of God.

The ancient Israelite did not make a distinction between the direct and the indirect will of God. Where we, of a western, 20th Century mentality , would say that God permitted something to happen, the Hebrew mind in biblical times would say that God directly caused such-and-such to happen. This distinction is very helpful when we come across verses in the Bible where God is seen as the direct cause of some evil behavior. For example, Exodus 11:10 states, "God made Pharaoh to resist his will. .." Because we today believe that human beings have a free will to cooperate with God or resist his will, we'd say something like, "God permitted Pharaoh to resist his will." We wouldn't blame God for Pharaoh's stubbornness. In reading the Bible it is important that we use our common sense. When we come across verses like the above one which some to say that God caused Pharaoh's heart to be stubborn, we need to ask: "Does that seem characteristic of a God of unconditional love? Surely the apparent meaning of this verse is not the meaning God intends us to accept."

4) Recent biblical scholarship throws light on violent images of God in the Old Testament.

The Old Testament contains many bloodthirsty and violent images of God which, if taken literally, would leave us with a negative and destructive image of God. For example. in 1 Samuel 15:2-4. we have God telling Saul to carry out the horrible custom of "the ban," which involved destroying all life-human and animal-in a village after a battle. How can we explain this seemingly horrible command of God? Massacring a whole village after a battle was normal behavior in those days. The Israelites assumed that their God would want them to do what their neighbors assumed their Gods expected of them. Also, in those days wiping out whole villages was sometimes seen as the only sure way to protect oneself from the pagan influences of one's neighbors. All of the above sounds horrible and indeed it is. Yet even today, in our supposedly sophisticated 20th Century, many "very good" Christians will do everything possible to keep "certain types of people" out of their neighborhoods. Finally, in reading the Old Testament, we must never forget that the people of those times were living with very imperfect images of God. When Jesus came he revealed fully the nature of the heart of God.

The above are only a few examples of how we have benefited from the research of scholars who follow the Historical-Critical approach to the Bible.

Some Questions on the Above

How does our church authority feel about the Historical-Critical approach to the Bible?

In 1943, Pope Pius XII, in a well-known letter on the Scriptures, gave the green light to Catholic scholars to utilize the modern means of research to help them search out and better understand the in- tended meaning of Scripture passages. In his letter the Pope stated:

Let the interpreter. ..with all care and without neglecting any light derived from recent research, endeavor to determine the peculiar character and circumstances of the sacred writer, the age in which he lived, the sources, oral and written, he had recourse to, and the forms of expression he employed.

Our bishops assembled for Vatican Council II (1962-66) reiterated Pius XIl's endorsement of the scientific methods of doing biblical research. (See their Document on Divine Revelation, Article 12, for their statement. )

When approaching the Bible, we need to be aware that there are two basic approaches to the Scriptures. Both approaches are very different and usually there is very little room for dialogue between the students of the Literalist or Fundamentalist approach and students of the Historical-Critical approach. Both bring to their study of Scripture a very different set of assumptions.

How can we trust what Scripture scholars tell us? Can they get out of line and undermine our faith in Cod's holy Word?

Recognized Scripture scholars are men and women who have dedicated their lives to the study of God's holy Word. Invariably, they are always people of prayer, faith, and, in our tradition, people who will submit to the church's ruling on their findings. If we cannot trust them, whom can we trust? Can we trust ourselves, who have little or no training in scripture?

The Holy Spirit, true to the promise of Jesus, leads each generation to an ever deeper understanding of God's holy Word (see John 16:12-13). The church's Magisterium wishes to facilitate and not hinder this ongoing work of the Holy Spirit.

Do I have to be a Scripture scholar to understand and appreciate the Bible?

Of course you do not. Just as one does not have to be an expert in musical composition to enjoy music, neither does one have to be a Scripture scholar to receive spiritual nourishment from our reading of Scripture. Yet just as courses in musical composition and appreciation would enhance our appreciation of music, so would courses in Scripture enhance our appreciation of God's Word. It is wise to have close at hand sound commentaries that will enhance our understanding of the various books of the Bible.

A Bible and Tradition Church

When Jesus walked in our midst, he taught the people of his time a new way of living life in relationship to God and one another. Before he returned to his Father, he told his Apostles, "Make disciples of all the nations...and teach them to carry out all I have commanded you." Also Jesus promised to be always with his Apostles and their successors in their work of preserving and transmitting the message and vision of life he had entrusted to them. (Matthew 28:19-20). Most, if not all, Protestants believe that the message of Jesus is preserved and transmitted in the Bible alone. A favorite slogan of Martin Luther , the founder of Protestantism, was "sola scriptura 11 (Scripture alone) .He looked to the Bible alone as the source of Divine Revelation.

On the other hand, Catholics look to the Bible and Tradition as the source of Divine Revelation. The Vatican Council II Document on Divine Revelation, Article 7, states:

Sacred Tradition and sacred Scripture are like a mirror in which the pilgrim church on earth looks at God, from whom she has received everything.

The word "tradition" is derived from the Latin "traditio," meaning "what is handed on." In Catholic theology, sacred tradition refers to the process by which God's revelation of himself to us is handed on from one generation to another. Sacred tradition also refers to the context in which the Bible was written, lived, interpreted and transmitted down through the ages. Tradition is not something dead. It is living, dynamic and ongoing. We can especially see this when we understand that tradition is the ongoing way that the church interprets, lives and applies the Word of God to a wide variety of pastoral situations.

Tradition, Oral and Written

Tradition is both oral and written. During the first decades of Christianity, the vision and message of Jesus was kept intact and transmitted by oral tradition; i.e., by the preaching of the Apostles, the celebration of the liturgy, and, of course, in the hearts of the people as they tried to live Jesus' vision of life. It was four decades after the death of Jesus before the oral Gospel started to take on a written form. Mark's Gospel was written in and about 70 A.D. It was about 125 A.D. before all 27 books and letters of the New Testament were written. And it was 397 A.D. before a church council decided which writings authentically captured the vision and message of Jesus and also served to nurture the faith life of the first generations of Christians. It seems that sometimes "Bible-only Christians" are either unaware of or they conveniently forget that during those early centuries of Christianity, Christians couldn't "quote the Bible" or say, "1 only believe what's in the Bible," since the Bible was still being written. And after it was written, it was available to very few people.

They Looked to the Church

So during those early centuries of Christianity where did Christians look when they had questions about what was authentic belief? They looked to their local church and especially to their church leaders. Therefore, when Catholics today continue to look to their church, more that to the Bible, for what to believe, they are not doing anything that the early Christians didn't do. Needless to say, the church's guidance for her people should be rooted in the Scriptures.

But Gospels and Letters Were Written

While the Israelites, like most ancient peoples, preferred an oral tradition (it was more dynamic) to a written one, a written form of the vision and message of Jesus did emerge. As the first generations of Christians started to die, it was especially important to have a written form of the Gospel, a word which means "Good News."

< center>Early Christians looked to the church for guidance about doctrinal matters.

While the written account of Jesus' vision and message became central to the life of the church, it was never meant to replace the oral tradition. Rather, it was meant to complement it. When the church recognized the 27 books and letters of the New Testament as the inspired {i.e. , God-breathed) Word of God, she never intended to say to her contemporaries and future generations, "You must only believe what is explicitly stated within the pages of these books." It seems St. John realized that no book, or set of books, could fully capture within its pages the total vision and message of Jesus. He concluded his Gospel with these words:

There are still many other things which Jesus did, yet if they were written down in detail, I doubt there would be room enough in the entire world to hold the books to record them.
John 21:25

While the Catholic Church is not a "Bible only" church, when it comes to God's revelation, she does recognize the absolute centrality and importance of the written Word of God to her life and mission. In fact, anything in our tradition which contradicts Scripture is regarded as false. The Catholic Church realizes that she must always purify her traditions to make sure that they reflect the spirit of the Gospel. On the other hand, the Catholic Church can and does accept beliefs that are not explicitly stated in Scripture but which are in harmony with the spirit of Scripture.

So Catholics look to Scripture and Tradition as the source of their beliefs and practices. As I have said, we are not a "Bible only church;" rather, we are a "Bible and Tradition church." Sometimes you will hear people say, "I don't believe such and such [e.g., the practice of infant baptism] because it's 'not scriptural.'" Protestants believe something is "not scriptural" if it is not stated explicitly in the Bible. Catholics, on the other hand, believe something is "not scriptural" only if it is out of harmony with what is taught in the Bible. So the fact that the practice of infant baptism is not stated in the Bible is not a problem for us. The Bible does not forbid infant baptism. It is an ancient practice in our church that doesn't contradict biblical teaching.

Reading the Bible within the Church

If you take an album of my family, look at the pictures and read accounts of the events that make up my family's story, you will no doubt catch a glimpse of our history. But if you look through that album with members of my family, your understanding and appreciation of our story will be greatly enhanced and at times clarified. As you move through the album, their comments will greatly enhance your understanding and appreciation of my story. Looking through the album alone and in isolation from members of my family, you will not only not fully understand and appreciate my family's story, but you may easily misunderstand and misinterpret parts of it. On the other hand, the more you immerse yourself in my family's story, its traditions, beliefs and manner of speech, the less you will need others to help you understand and appreciate it. In fact, as time goes on, you will be so steeped in our story that you will be able to take on the role of teacher and help other interested people to understand and appreciate my family's story.

We have now seen the special role of the church's Magisterium and Sacred Tradition when it comes to the Bible and God's revelation. As Catholics, when it comes to discovering God's revelation, we look not only to the Bible but also to Sacred Tradition and the church's Magisterium. All three work hand-in- hand as the Vatican Council Document on Divine Revelation testifies:

Sacred tradition, sacred Scripture and the teaching authority of the church, in accord with God's most wise designs, are so linked and joined together that one cannot stand without the others and that all together and each in its own way under the action of the one Holy Spirit contribute effectively to the salvation of souls (Article 10) .

Why the Catholic Bible Has More Books Than a Protestant Bible

The Old Testament found in Catholic translations of the Bible has seven more books than the Protestant Old Testament. The books are: Tobit, Judith, Wisdom, Sirach (sometimes called Ecclesiasticus), Baruch, I and 2 Maccabees and also parts of Daniel and Esther. Very briefly, the Catholic Bible has seven extra books because in the 4th Century when the Bible was translated into Latin by St. Jerome, he used a Greek version of the Hebrew Bible which contained the seven above-mentioned books. The Hebrew Bible also contained the seven books until 90 A.D. when they decided not to include them in their canon. When Martin Luther , the founder of Protestantism, translated the Bible in- to German, he used the Hebrew version of the Old Testament, which after 90 A.D. excluded the seven books which Catholic Bibles contain today.

Praying and Studying the Bible

Praying the Bible

When it comes to praying the Bible, the most important thing is not a good method but rather a big heart. When reading the Scriptures, St. Francis of Assisi didn't have a better method than us, but he did have a bigger heart which was wide open to not only hearing God's Word but to also acting on it.

Each person has to discover, through trial and error, the approach or method (if one is needed) that will best help him to allow Scripture to touch his life and heart. If presently you have no method, you

Step One: Begin with a prayer like: "Holy Spirit, open the ears of my heart that I may hear the Word you wish to speak to me now. Help me to identify and deal with the things in my life that hinder me from hearing your Word and acting on it. Amen."

Step Two: Read the passage you have chosen slowly and reflectively.

Step Three: When finished reading, see if any phrase or line spoke to you. If so, ponder the Word and see what it is God is saying to you or asking of you. Whatever you come up with receive gratefully as God's Word for you this day. Sometimes it will seem as if you get a full loaf; other times it may seem like slim pickings, and still other times you may feel as if you are being sent away empty.

Studying the Bible

It is difficult to give directives for the study of the Bible because each of us is different when it comes to study habits, time for study, educational background and even temperament. Extroverts often like to learn in a group where there is a lot of discussion, while others like to study in private. The following suggestions are aimed at people who are interested in doing some self-study of the Bible, making use of commentaries written by scholars who write for ordinary folk who have little or no background.

1) As an overall introduction to both the Old and New Testaments, I suggest reading the book, The Tale of Two Testaments, by William Riley, Twenty- Third Publications, Box 180," Mystic, Connecticut 06353; Cost: $5.95. This book gives' a very good, easy-to-read introduction to the main divisions of the Old and New Testaments.

2) The Great Themes of Scripture: Old Testament and The Great Themes of Scripture: New Testament. Both books are by Richard Rohr, O.F.M. and Joseph Martos. Both books are published by St. Anthony Messenger, 1615 Republic Street, Cincinnati, Ohio 45210.

3) The Daily Study Bible Series, William Barclay, an Anglican scholar. His series gives a verse-by-verse commentary .If interested, purchase in any Christian book store one of the volumes {e.g., his commentary on St. Mark, the shortest and first Gospel to be written) and see how you like it.

4) The People of the Book is the story behind the Old Testament, by Anthony Giles, St. Anthony Messenger Press, 1615 Republic Street, Cincinnati, Ohio 45210; Cost: $5.95. This is a single volume on the Old Testament. It offers background material to each book of the Old Testament and also gives you the basic message of each book. His book, The People of the Way, does the same thing with the New Testament.

One thing that I have done with many of the books of the Bible is to type out on a single page, similar to the size of my Bible, the following things about a particular book: the purpose of the book, the key themes, key passages and some of the lessons a particular book has for us today. Then I place my one-page introduction at the beginning of each book. As I gain new information about a particular book of Scripture, I add it or revise my one- page introduction. Too often we spend a lot of time in group or private study of the Bible with little to show for it. Also, I do not hesitate to write in the margin of my Bible insights I come to or receive about a particular verse or passage.

Where to Begin

Nearly everyone agrees that the place not to begin studying the Bible is at the beginning (Genesis) and to work one's way to the last book (Revelation) .The books of the Bible were not written in the order in which they are found in the table of contents. Genesis was not the first book of the Old Testament to be written, nor was Matthew the first book of the New Testament to be written. So, where does one begin? One suggestion is to follow the order used by Anthony Giles in the above mentioned books. One final suggestion is in reading books about the Bible or the Bible itself, don't hesitate to skip over sections that are too complicated for you at this time. It is easy to get discouraged when reading the Bible or books about the Bible. Just take in what you can and wait for another time to understand what seems too complicated at this time.

Finally, the New American Bible is the translation most used by Catholics in America today. It is the translation used in the church's Lectionary from which the daily and Sunday readings are proclaimed.

© Fr. Eamon Tobin

[For more information about this bulletin series, contact: Ascension Catholic Church, 2950 N. Harbor City Blvd., Melbourne, FL 32935, Telephone 321-254-1595]