There are a number of ways to read the Bible. One of the first things Catholics should look for is good footnotes at the bottom of the page that are indexed to other similar texts in the Bible. This helps the reader to understand the particular verse in context, rather than in isolation. The Bible is meant to be read in its entirety, and never to be taken out of context. That is what satan tried to do to Jesus in the desert in Matthew 4 – Taking individual verses out of context, trying to use them to mean something they really don’t.
That method is still used today, by well meaning, but misguided, non-Catholics. By using the footnotes at the bottom of the page, you can turn to a similar verse and see how it is used. Another rule to follow is that you must read the bible with a sense of Tradition, what the original author meant to say, not what you think it means. If you were the author of “Gone with the Wind”, you surely wouldn’t want someone 2000 years from now to come up with an interpretation that Scarlett was a Yankee! Likewise, neither should we come up with interpretations based on what we “think”, or what we “feel” today. The third rule to follow is that no interpretation of the bible can contradict Church teaching, since the Bible is a product of the Church. That would be like saying that a government document contradicts the government agency that issued the document.
In a lot of cases, the New Testament reading is prefigured in the Old Testament. For instance, when one reads that Jesus’ face shone like the sun in Matthew 17, you can flip way back in the Old Testament and see that Moses’ face also shone (Exodus 34). The deeper meaning here is that Moses was a biblical “type”, or foreshadowing of Jesus – Moses was the lawgiver in the Old Testament; Jesus is the lawgiver of the New Testament. Moses went up the mountain and brought down the Word of God to the people for the Old Covenant in Exodus 34; Jesus gave the Sermon on the Mount in Matthew 5, which is the Word of God for the New Covenant.
There are numerous examples of Old Testament types of Jesus. For instance, Jesus is called the Son of David in Matthew 1. David was a Jewish King, Jesus is a Jewish King. The Bible says that David was a shepherd (1 Samuel 16) and was 30 years old (2 Samuel 5) when he became the King of the Jews. David was also from Bethlehem (1 Samuel 17). This foreshadows Jesus exactly, who was also the Good Shepherd of us all (John 10), was 30 years old when he began His public ministry (Luke 3), and who was also born in Bethlehem (Matthew 2). The Old Testament, in Genesis 37, tells the story of Joseph, who was stripped of his garments by his own brothers, and sold to the pagan authorities. Later on, Joseph forgave the very people who had sold him into slavery. Jesus was also sold to the pagan authorities by his own people (Matthew 26), and stripped of his garments (Matthew 27). Jesus also forgave the people who killed him. The innocent Joseph was thrown in jail; the innocent Jesus was thrown in jail. Joseph became Pharaoh’s right hand man; Jesus sits at the right hand of the Father. Joseph gave bread to Israel to save his brothers; Jesus gives us the Eucharist to save us, his brothers. In other words, the people and events of the Old Testament all point to Jesus as Messiah. There are numerous other examples of typology in the Bible. A Bible with lots of good footnotes will point all of these out.
Numerology is also used in the Bible. The number seven (the day God rested from His Creation in Genesis) is the number of perfection. The number 6 is the number of imperfection. We see that Jesus changed the water into wine at the Wedding Feast of Cana on the seventh day of the story, in John 2. John, who starts his Gospel out with the same 3 words that Genesis started out with “In the beginning” is trying to tell us here that Jesus is God, and that there is now a new Covenant, a new creation. The number 6 is used to imply the name of the beast in Revelation 13 (Caesar Nero). Goliath was 6 cubits high (1 Samuel 17).
There are 4 basic levels of scripture to understand:
The literal sense, the allegorical sense, the moral sense, and the anagogical sense. The literal sense is what most people stop at when they read the bible. The literal sense when one reads about a temple in the bible is a big building where everyone went to worship. This is what the Pharisee thought that Jesus was talking about in John 2 when Jesus said “Destroy this temple and I will rebuild it in 3 days.”
However, Jesus was talking about the allegorical sense (how the text refers to Jesus) and the fact that His Body is the new Temple.
The moral sense of scripture is how the verse applies to us and our personal morality. Since the bible says that our bodies are temples for the Holy Spirit in 1 Corinthians 6, then we should not spend one second desecrating our temple by getting drunk, watching impure movies, having an abortion, cursing, etc. The desecration of the temple is what started the whole Maccabean revolt in 1 Maccabees.
The last method, the anagogical sense, refers to the heavenly sense. We know that after the second coming there will be a new heavenly temple (Revelation 21), and the old earth and all of its churches and temples will pass away.
The average bible reader will be very enriched if they concentrate on the moral sense – How the bible verse applies to you personally. For example, when Mary presents the Baby Jesus to God the Father in the Temple (Luke 2), are you personally ready for Mary to present you to God the Father? When Mary and Joseph lose Jesus and find Him in the Temple (Luke 2), do you seek out Jesus in the Blessed Sacrament at Church when you feel lost and forsaken? When Jesus is blinded by his own blood and sweat following the crowning with thorns, do we realize how sinful thoughts in our own head blind us to the saving power of Jesus’ blood and the water from His side at the cross? The list is endless.
And last, we should never put our own personal interpretation on scripture, unless it agrees with the Tradition of the Catholic Church. St. Peter himself warns against this practice in 2 Peter 1 and 2 Peter 3. After over 1600 years of Catholic Biblical history (Pope Damasus I and the Catholic Church approved the canon of the bible in the late fourth Century), the great scholars of the bible like St. Jerome, St. Augustine, and St. Thomas Aquinas have already got everything figured out for you. Believing that our small 21rst century minds can figure out 4000 year old verses that were written in a very different language and culture, in a very different time, and with very different idiomatic expressions and meanings is the height of pride. You might as well say that you can understand physics on your own without first reading the writings of Einstein and Newton. That is why the Magesterium is needed to interpret scripture.
A good example of why an interpreter of scripture is needed would be the following sentence: “I never said you didn’t have to give me lots of money”. The intent of the writer could mean that I never said it, but I thought it. It could also mean that I expected you to pay me back with a favor instead of money. It could also mean that I never said it, but he did. It could also mean that I expected a loan of money, rather than a gift. It could also mean that I expected a little money, but not a lot. Without the Magesterium interpreting scripture for us through the lens of Sacred Tradition, there are all kinds of ways to misinterpret what the original authors had in mind. For instance, what would the proper meaning of this sentence be: “You never said not to take the bat down”. It would all depend on where the accent is in the sentence – “You never said not to take the bat down” (but your mom did). Or, “You never said not to take the bat down” (but you did write it down for me). Or “You never said not to take the bat down” (but you did say to leave it alone). And what kind of bat is it exactly? A flying rodent, or a baseball bat? Without a proper interpreter of that one sentence, it is impossible to know what the author had in mind. Now multiply that one sentence by the entire Bible!
So get a good Catholic Bible with great indexed footnotes. Read the Bible like Jesus is talking to you personally. Look for Biblical types of Jesus in the Old Testament like Adam, Moses, and Joseph. Don’t take scripture verses out of context. And if studying the Bible doesn’t make you a more loving, kind, and gentle person, then you are doing something wrong. The end result of your scripture study should not make you into a know-it-all arrogant person. It should make you more like Jesus.
The Bible requires a good teacher, whether it’s in the form of a book that you can use as a guide, or a real live teacher taking you through each book and explaining the background behind the stories.
Some of the stories need no real interpretation. Any Bible introduction will point out the stories we connect with holidays, i.e., Christmas and Easter first, to get you used to the style and language.
After that, some of it gets a little difficult to understand, so a guide is needed.
If you haven’t read the Bible since the stories you heard as a child, you may be surprised to learn those stories have new meaning to you now that you’re grown up.
By understanding the Bible, you will find it is rich in religious meaning, of course, but it is also a wonderful example of different writing styles.
The poetry of the Psalms will take you through feelings of joy, sadness, hope, and appreciation for God‘s goodness.
The Gospels tell us about the New Covenant through Jesus Christ, our Lord, and they do so in compelling stories. Reading the scriptures can open some interesting new doors.
Bible introduction and instruction can be obtained online from several web sites by printing out lessons, then providing questions that will take you back over the material and enhance your understanding of the scriptures through what you’ve read. There are quizzes you can take that will test what you already know about the Bible, and give you an idea of what you need to learn yet. If you are fairly familiar with the Scriptures, but want to go farther into understanding the Bible, that may be a good way to begin.
There are sites and books that will help the student, no matter what level he or she has currently reached. There are book sites that have only religious material, so that finding just the book you need, can be found.
A Bible introduction by denomination can also be found online or in the Christian Book Stores. Since there are somewhat different versions used by different denominations, it is a good idea to get the version best suited for your own church. (KJV Catholic Source)
There are many versions of the Bible available in religious bookstores everywhere. The earliest translation into English was the King James Version in 1611. It is the same kind of English as used by William Shakespeare. Several other, easier to read versions have been written in the last century, including one very easy-to-read version called the “Living Bible.” A good Bible will include a reference section in the back with maps, and a special index called a “concordance.” If you are searching for something you have read, but can’t remember where, the concordance will be a big help. For those who cannot read well, or don’t have time to sit down and read, there are taped versions of the Bible available in most places where printed versions are sold. With tapes, you can listen while you’re doing something else (like taking a walk, ironing clothes).
The Bible is made up of sixty-six books. Quite a sizeable library, and most Bible introductions will not begin with the first book and go right through to the last. Some books are easier to read and understand than others, and so when trying to understand the Bible, it is better to begin with the easier-to-understand books. Not surprisingly, that usually means starting with the Gospels. Mark and Luke are good places to start in your Bible introduction so you will not become discouraged on your journey toward understanding the scriptures.
College courses can be found, either on campus or online, for the person who wants to be a serious student of the Bible. A college course will include materials that will allow for understanding the Bible at a much deeper level than the average study group wants to go, and a much greater time commitment as well. This kind of Bible study alone will not earn you a degree, but will give you the knowledge on that one subject that will match a degreed person–which could be very gratifying. For most Bible students, something less than college level classes is required. People just want to have a healthy understanding of the Scriptures so they can better understand the sermons on Sunday, and the Sunday School lessons.
There are long courses offered by several groups that limit their group size so as to keep the class length under control, and use several books that span a period of two to three years. The discussions and homework involved in these courses will get attendees to a point near to the college class level by the time they are finished. Group study is very instrumental in the growth of faith in their members. There is no doubt that constant exposure to scriptures leads to more deeply understanding Christianity.
The purpose of this site is to continue in the tradition of St. Maximilian and use the most modern means of communication to promote the welfare of souls by preaching the faith of the Church and making Our Lady known and loved.