SEMINAR 1: NOTES 2 BIBLICAL INTERPRETATION

Reading a text is making it produce a meaning for its present-day reader. This is what we naturally do; we say Thats the way the text says to me... what strikes me about this text and that is the kind of reading that we must finally achieve. But there is an obvious danger: can you make the text say virtually anything. This is where study comes in. To study is working on the text with the help of different methods of analysis. It is aimed at helping us to discover that there is a distance between us and this text, that we cannot just rush straight into it, and that it is dangerous to project our feelings and our psychology on to it quickly. This study should also make us read the text very carefully. These are texts which we know so well (or think that we know so well), like the story of Adam and Eve for example, that we no longer actually read them. Thus, we skip over them and repeat what people have always told us about them. Biblical interpretation as a study employed different methods of analysis to help us discover the deeper and richer meanings of the text. Thus, we need to use proper tools to understand the word of God, and we need Gods light and presence to direct our way as we derive different insights about life. The study is like looking at a prism as we search for truths and meanings.

Two Fundamental Errors of Biblical Interpretation

1. Fundamentalism: this is a literal interpretation of the bible which belongs to the extreme right. Fundamentalists main claim is that the Bible is authoritative and infallible since it is inspired by God. For them , the word of God was dictated to the authors and should be accepted without question as it is historically exact, accurate and valid for all times, all places and all peoples. Fundamentalists usually do not take into account the bibles historical origins and development. It does not also recognize the literary forms used by human authors nor does it consider the limitations of human culture which influenced some of its religious and moral teachings. (Bragado and Monera, 1997: 30). The fundamentalist approach to the bible is dangerous, deceptive and illusory since it attracts people to rely on the bible for instant solutions to the problems in life. This is according to the document, Interpretation of the Bible in the Church promulgated by the Pontifical Biblical Commission (1993. Part I, Section F.). While it is true that the word of God serves as inspiration and guide to each one of us, it also invites the believers to reflect on their experiences in the light of faith accordingly. Prayer, attentiveness to the movement of the spirit in our lives, discernment of Gods will, meditative reading of the sacred text - all these will help

strengthen our inner resources to come to grips with whatever problems we may encounter in life. 2. Rationalists and mythological approach: this is the extreme left reducing the bible into collection of fairy tales. In this approach, the reader is skeptical about the stories in the scriptures. As such, it has little or no significance to educated people.

A Brief History of Biblical Interpretation

In the Middle Ages (ca. 600-1600), ordinary Catholics were not allowed to read the bible. Priests, bishops and religious monks were the ones interpreting the bible for them. After all, the Latin version of the bible (the Vulgate) was popularly used. In 1517, Martin Luther made a protest against the abuses of the church by publishing his 95 theses in the main door of Wittenberg, Germany. Such event marked the beginnings of Protestantism which later on spread in different forms like the Lutherans, Episcopalians, Methodists, Presbyterians, Baptists or Pentecostals. At that time, they read the bible in their own language, believe they could discover the bibles meaning by their own self-interpretation even without notes, study aids, etc. Most of all, they tried to base their own faith only in the bible. For Catholics, they were allowed to read the bible only in Latin and it should be done with a special permission from Catholic authorities. The bibles meaning should be coming from the interpretation of the churchs authorities. Then for the foundation of their faith, they should base it from what they learned from churchs activities. About 100 years ago, Protestant scholars pioneered new methods in analyzing the bible which we call, the historico-critical method. In this approach, they show the contradictions between the bible and catholic teachings. As a reaction to this progress, scholars were forbidden by the Pope (Pope Pius IX in his encyclical, Modernism in 1910) to use the new methods. Catholic scholars were asked to analyze the bible in such a way that the Bible would never contradict current official catholic teachings. However, the main progress at this time was that the bible could be read in your own language if the versions were approved by the Pope or had doctrinal notes approved by the bishop which we call the imprimatur. For Catholics, the only English version allowed to be read was the Duoay Bible while for Protestants, the popular version used was the King James version.

Summary of the Evolution of Biblical Interpretation

About 50 years ago during the time of Pope Pius XII, catholic scholars were allowed to use the historical-critical method. However, on the part of the Protestants, some of their scholars and a number of their members over-reacted to the historical-critical method claiming that such approach could reduce the bible as only the word of men and not of God. In the advent of Vatican II initiated by Pope John the 23rd in 1962, historical-critical method were now encouraged to be incorporated in all religious instructions. The bibles that are now current began to be published like the Good News Bible, New American Bible, Jerusalem Bible, Revised Standard Version, while the Duoay bible became obsolete. Vatican II promotes witnessing Christian life according to the gospel values, thus each member were asked to read the bible and allow its spirit to influence their lives. Some signs of dialogue and openness were showing up among Protestants, Jewish and Catholic scholars as they worked together to produce new bibles that could promote communion and solidarity. At present, all of us are benefiting from the historical-critical method that is finally starting to take root even among average Catholics. New research and discoveries helped us understand the deeper meaning of the bible. Although for some, they find the procedure painful and confusing, the task given to us is to cultivate our mind and heart to employ the proper way of looking the scriptures which could be a powerful guide in the destiny of our lives. (Dybicz and Walsh, 1989: 30-32) What is therefore a historical-critical method? In simple terms, it is the finding of the experience behind every book or text in the bible, the process of keeping the stories of this experience and the reason why it was written. Eventually, one could see the intended meaning of the book. The reader will then apply these meanings to some identified experiences in life. This whole process will lead us to a science of interpretation which we call hermeneutics.

The Meaning of Biblical Hermeneutics

Hermeneutics is the theory of reading, interpretation, and understanding of the text whether written or serving as documents of life. The word was derived from the Greek mythology, Hermes who was the messenger of the Olympian gods. (His counter in Roman mythology was Mercury). Hermes as a son of Zeus and Maia, had a role of conveying and making intelligible for mortals the message of the gods. Hermeneutics has become a popular methodology today adopted by disciplines like philosophy, literature, cinematology, psychology and biblical theology. (Bragado and Monera, 1997: 31). For the two major contemporary theorists of interpretation, Paul Ricouer and Hans-Georg Gadamer, real interpretation leads towards actualization, that is the

mutual transformation of the text and reader through application (Gadamer) or appropriation (Ricouer). What is demanded from us is a spirit of openness and good will. In hermeneutics one cannot avoid the interpretative process which the German philosopher termed as the interplay of the world behind the text, the world of the text and the world before the text.

The World Behind the Text

The world behind the text is actually exploring the world of the author. This is the process of viewing available source of information about the author, the addressee and the world in which they lived. It is like a window where one could see the factors that gave rise to the text. These are possible questions for its process: Who wrote the text? To whom was it addressed? How was it expressed? When was it written? What was the situation in life then? Who/What are the sources responsible for the text?

The World of the Text

The world of the text serves as a mirror which reflects the interrelationship of the elements that make up the text. By inhabiting the text or entering into this world, the readers begin to understand themselves better, they realize what they are not and what they could be. In the world of the text one should consider how the story was structured. What is the literary form or genre being used? A joke is different from a parable or myth. What are the main purposes of these literary forms? Another important question of this process is to ask what the plot of the story is all about; who are the characters? what is the beginning, climax, suspense, ending and narrative theme of the whole story or text.

The World Before the Text

This is also known as the world of the readers. As a process, it concerns the world of meaning that the text generates. The text does not only inform but transforms when we begin to realize its significance and accept the challenges it offers.

How is God addressing us and inviting us to enter into dialogue and participate in his work of salvation? How does the message of the Bible enlighten our lives today? How do we respond to oppression and injustice in order to live the values and spirit of the gospel? How can we discern Gods will in making a decision in life?

Exegesis and Eisegesis

The blending process of the world behind the text and the world of the text leads every reader to exegesis. Exegesis is a method of drawing out the intended meaning of the text. Exegesis comes from a combination in Greek of ex - which means out of (note that an ex-convict means that the person is out of prison), of ago which means to lead and of -sis which denotes a process. Thus, in simple language, it is the process of leading out the meaning of a text.

Eisegesis (World Before the Text (The World of the Readers) )

Eisegesis is the application of the intended meaning of the text to the experiences of the readers today. This is the equivalent to the world of the readers or the world before the text. Eisegesis is from the Greek eis which means into, and therefore, the process of leading and applying the intended meaning into the life of the person. The whole process of biblical hermeneutics is actually bridging the gap between us and the text which was produced thousand of years ago. There is always a way for us to apply the theme of the story in as much as the texts message transcend beyond space, time and culture. The question for eisegesis should be: How do you apply the theme and intended meaning of the text to your life now? What does it say to you? How does it help you to live?

Basic Principles of Eisegesis

1. Principle of Identification 2. The Aha Experience 3. The Encounter with Gods Mystery 1. Principle of Identification In biblical hermeneutics, the reader will meet the experiences of

people that produced a reflection about life during their time as mirrored in the story. However, the process will not stop from here. The reader will identify which of those experiences common in his own time, and learn important lessons and insights what to do when faced with the same experience. The story will now gradually be part of the readers world. This is the reason why when one reads the drama of oppression and liberation, one could cry or spontaneously tears gradually flow. It is because the process of identification took place. The best songs, dramas or biblical passages one considers are precisely those with which we can identify ourselves. This could be compared to our choosing of friends. Among all the people I met, I feel more comfortable with those who can identify themselves with me. The best friends I have in life are those who can vibrate in unison with my thoughts and feelings. Likewise, I learn to understand and be comfortable with a text when I can identify with it, in other words, feel united with its vibrations. Thus, the best interpretation of a text is one in which the interpreter identifies himself with the contextual meaning of the story, and apply it to the present context of his life. (Tapiador, 1991:64). In the principle of identification, the reader is faced with a double task. First, he is confronted with the problem of identifying the story or text in its totality. It means he is going to tackle the originality, historical background, perspective, organization and impact. In simple words, the exegesis of the story. Then, by understanding the historical context and its particular impact, the interpreter identifies the message that is relayed to the first audience of the text. The second task of the reader is to go deeper into an understanding of his own life, and match the elements of the text and corresponding experiences to whom it was written during the time of the author to his own realities today. By applying the principle of identification, the reader/interpreter is able to respect the Bible as it is- the Word of God transmitted in its own time and language by those who first experienced it. At the same time, he is able to respect the p erson as he is, like being a Filipino. As Filipinos, we are identified by our own cultural and linguistic peculiarities, and experienced a particular history to become who we are now. And yet, by identifying the bible with the Filipinos, and the Filipinos with the bible, the interpreter breaks through the barriers of time, language, culture and history. Thus, it makes it possible for the Bible to also become Filipino and enables the Filipino to transform his life to become biblical- to become a life immersed in the Word of God. (Tapiador, 1991:67). 2. The AHA Experience The best way to describe this principle is the movement of being in total darkness where confusion and scream of frustrations are high to a sudden spark of light that gives the sense of relief and comfort. The AHA experience is like saying the eureka or I got the insight, the wisdom of the story. Again the blending process of exegesis is important, but in this aspect, the interpreter will become the bridge between the listeners and the intended meaning of the story. Aha experiences are unexpected sudden new world of meanings after a

thorough analysis of the text. The new wisdom and truth derived from the story will become effective tools for interpreters to change their lives for a better. 3. The Encounter With Gods Mystery There are more surprises in life than being planned. Sometimes we cannot understand why we have to suffer this way like our parents being separated. And yet, from a miserable situation, we got some lucky moments like being accepted in a job amidst the many applicants. Likewise, in the bible, there are many puzzling stories and events narrated. It is only when one undergoes an experience of encountering God that he starts to understand more deeply the intended meaning of the story. This is like the experience of Job who is first puzzled at why God makes him suffer even though he always live righteously. It is only when he encounters God in his wisdom and power that he understands the meaning of suffering, as he answers God: I know that you can do all things and that no purpose of yours can be hindered. I have dealt with great things that I do not understand; things too wonderful for me which I cannot know. I had heard of you by word of mouth, but now my eye has seen you (Job 42:2-5). The principle of the encounter of Gods mysteries means that the biblical interpreters and readers be persons who have undergone an experience of God. To transmit to others the gift of understanding the Word of God, the person must first have this gift which he receives in his encounter with God.

A TOOL BOX: APPLYING THE FUNDAMENTAL METHODS OF BIBLICAL HERMENEUTICS (Charpentier, 1982:14-15)
First Contact: Read the text. Note your spontaneous reactions: what strikes you, what you like, what amazes you, what raises questions for you. Studying the World of the Text: Go back to the text without any explanatory notes from your bible or any other help. If it is not too long you copy it out. Go through it (if necessary, using coloured pencils) and mark: The Text Itself -word or expressions which keep recurring, correspond or contrast - those involved in the action (people or things): note what they do note what they do what they say, what happens to them -places and movements. Are certain places connected with a particular person or idea?

-indications of time: the tense of verbs, other pointers. As a result of all this, see what is happening in the text . Who is doing or looking for what? What happens between the beginning and the end of the text? Can you see any change? In whom or in what? How does it happen? What stages are involved? Who or what brings about this change? The Text Put back in its context This text is part of a larger whole (book, chapter). How does this fit into this whole? What is its place? What does it contribute? The Text in the Setting of the Time With the help of the notes in biblical commentaries and other aids, you can ask yourself: - When was the text written? What was the situation of the people or the author at that particular time? -Do some words or expressions have a meaning peculiar to that time? - What is the literary genre of the text? - Are there similar texts to this period, in the bible or outside it? - Compare similar texts if there are any. -This text was produced by a community for a community. Who is talking to whom? What question are they answering? - What is the overall theme of the text or story? A Check Go back to the questions you noted at the beginning. Can you answer them? Reading the Text Now put aside this book and your tool box, and read the text. What does it say to you? How does it help you live?

SUMMARY
The fundamental method of biblical interpretation is the historico-critical approach. This is making use of the science of hermeneutics where the interplay of the three worlds is at stake: the world behind the text, the world of the text and the world before the text. The world behind the text consists of the background of the story, the culture , the kind of society the author was situated, their customs, traditions and worldview. Hence, the story is the product of experiences of people in a particular place and time. What makes the story different is it has the perspective of faith. Yet, faith in dialogue with life experiences that is situated in a cultural milieu. The world of the text is the content of the story itself. Here one analyzed the main characters and their significance, plot, theme, literary form and overall message of the story. The blending process between the world behind the text and the world of the text is called an exegesis. This is the process of drawing out the intended meaning of the story. The world before the text is simply the application of the intended meaning to the present readers. This is also the process of eisegesis where deepening the message into the inner being of the person takes place. Eisegesis follows the basic principle to realize its quest for deeper truths. These are the principle of identification, aha experience and an encounter of Gods mystery. The bible is a product of faith experiences. A deeper understanding of it could only be possible to people whose life is also anchored in their deep faith in God.

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