2653. "The Church 'forcefully and specially exhorts all the Christian faithful . . . to learn 'the surpassing knowledge of Jesus Christ' (Phil 3:8) by frequent reading of the divine Scriptures.... Let them remember, however, that prayer should accompany the reading of Sacred Scripture, so that a dialogue takes place between God and man. For 'we speak to him when we pray; we listen to him when we read the divine oracles.''[DV 25; cf. Phil 3:8 ; St. Ambrose, De officiis ministrorum 1, 20,88: PL 16, 50.]"The Church commands us to study the word of G-d. But how are we to do this? Vatican II gave us some rules to follow:
111. "But since Sacred Scripture is inspired, there is another and no less important principle of correct interpretation, without which Scripture would remain a dead letter. 'Sacred Scripture must be read and interpreted in the light of the same Spirit by whom it was written.'[DV 12 # 3.]Long before our Church, people interpreted the word of G-d under certain rules. These rules as well as the rules of Vatican II do not diminish our studies, but actually enhance our studies. They merely act as a fence, which we’ll explain more a little later.112. "Be especially attentive 'to the content and unity of the whole Scripture'. Different as the books, which compose it, may be, Scripture is a unity by reason of the unity of God's plan, of which Christ Jesus is the center and heart, open since his Passover. [Cf. Lk.24: 25-27, 44-46.] The phrase 'heart of Christ' can refer to Sacred Scripture, which makes known his heart, closed before the Passion, as the Scripture was obscure. But the Scripture has been opened since the Passion; since those who from then on have understood it, consider and discern in what way the prophecies must be interpreted. [St. Thomas Aquinas, Expos. in Ps. 21, 11; cf. Ps 22:14.]"
113. "2. Read the Scripture within 'the living Tradition of the whole Church'. According to a saying of the Fathers, Sacred Scripture is written principally in the Church's heart rather than in documents and records, for the Church carries in her Tradition the living memorial of God's Word, and it is the Holy Spirit who gives her the spiritual interpretation of the Scripture (‘ . . . according to the spiritual meaning which the Spirit grants to the Church’ [Origen, Hom. in Lev. 5, 5: PG 12, 454D.])."
114. "3. Be attentive to the analogy of faith.[Cf. Rom 12:6 .] By 'analogy of faith' we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation."
115. "According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. The profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church. "
The rabbis taught us that studying scripture is like walking and working in a Garden, the Garden of PaRaDiSe. The word PaRDeS (Pay Resh Delat Samech) means orchard or Paradise, but to the student of the Word of G-d, the letters mean much more. Each capitalized letter represents a word (in Hebrew the vowels are not always needed), which in turn represent a different kind of Torah study:
P - Pshat - "plane" - the simple meaning of the text. This is what we get out of the Word if we just open up the Book and read it without doing more.
116. "The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: 'All other senses of Sacred Scripture are based on the literal.'[St. Thomas Aquinas, S Th.I, 1, 10, ad I.]"For example in Genesis 15.1-6, G-d told Abraham he would indeed have a son and the heirs of this son would out number the stars and “Abraham believed and it was reckoned to him as righteousness’”. Paul affirms this plain meaning in Gal.3.6, as does James in Jam.2.23. Why then, if they both quote the same words of passage do they seem to come from two different directions (faith vs. works)? Because their words are interpretative and if they seem to contradict, then we’re reading them wrong. This is why our Church warns us that even when reading literally we must following the rules of sound interpretation lest we wander off the path of righteousness.
R - Remez - "hint" - a deeper level of those elements hinted at by the text. This is when we read the text with searching eyes and see that a certain words may carry a greater meaning due to it being “out of place” or “extraneous”. This in turn causes us to follow footnotes to other areas of text or to search out those words in our concordances. This also includes gematriyah - the numerical values of the letters to teach us a meaning beneath the meanings. This method also triggers other modes of learning such as seeking out someone who has studied this before who may know more (Drash), or going beneath the meaning of words or even the symbols these events may have foreshadowed (Sod).
In Matt.16 Jesus said,
“Take heed and beware of the leaven of the Pharisees and Sad’ducees.”The disciples saw His words as literal and started to look for some bread. What they had missed is that this “bread” belongs to the Pharisees and Sad’ducees, and this fact alone should have clued them to a deeper meaning. Yeshua (Jesus) berated them for their ignorance as He would berate us if we had ignored the obvious (although not all “hints” are so obvious).
D- Drash - “deeper” - we seek out basic principles and meanings from logical commentaries (such as those possessing the imprimatur), the traditions of our Church, earlier fathers (you may be surprised at how much the fathers have studied and understand), the rabbis that predated the Church (their writings are still highly valuable) and from understanding the culture it was written (for example, understanding the agricultural passages in Jesus’ parables when many of us get our food from the local grocery store). So to enhance our studies, we need to seek other materials to guide us towards wisdom and truth, but we must be very careful to discern our references because we can as easily be lead towards folly.
109. "In Sacred scripture, God speaks to man in a human way. To interpret scripture correctly, the reader must be attentive to what the human authors truly wanted to affirm, and to what God wanted to reveal to us by their words.[Cf. DV 12 # 1.] "How do we know what the “human author wanted”? One-way is to read the words of the Church’s fathers, many of them were contemporary, or just one or two generations from the source. After all, who would you believe- a person who was at the event, or a person who heard from someone, who heard from someone, who heard from someone . . . . ?
110. "In order to discover the sacred authors' intention, the reader must take into account the conditions of their time and culture, the literary genres in use at that time, and the modes of feeling, speaking and narrating then current. 'For the fact is that truth is differently presented and expressed in the various types of historical writing, in prophetical and poetical texts, and in other forms of literary expression.'[DV 12 # 2.]"We learn from the fathers but we also can glean much by the context. This is why we teach the festivals. Not only are they fun to keep, but understanding the way the disciples lived and felt can enrich our studies greatly. This is why most Biblical studies that we write are preceded by a context of some kind, and most Bibles also carry similar information whether in their introductions or footnotes. All these elements enhance our reading greatly and can lead to insights we never expected such as the time when we discovered that the disciples were deluged with miracles just before the Bread of Life discourses. Jesus knew the Eucharist would be extremely hard for them to accept, so He grew their faith in the impossible first, that they could “believe in what they see” before proceeding to a greater level of spiritual understanding, even though it was difficult to accept. This was why Peter answered Him, “L-rd to Whom can we go, You have the Words of eternal life.” He didn’t like what our L-rd said, but faith was firmly planted so he trusted Him even unto death.
An example of Drash is found in the book of John:
Y’shua also used Drash in several parables, one of these is Matt.13 where His words to
the multitude were rich in symbolic language. Within these parables He explained why He
spoke in parables and not with clarity:
In many cases we have seen an agreement of Scriptural understanding between people of
different faiths, then it is shown that this point of issue is within the Church’s doctrine. In
fact there are some good sites to help in this. So, are we talking about converting them?
No, just building bridges of understanding and respect. Leave any converting to the L-rd;
He may want some to convert, while others He may want to leave where they are to also
establish more bridges. Only please note that those who cannot defend their faith are at
risk in losing it by talking to those of another faith. See the parable of the sower for
exactly what we mean here.
You can find some sources of the Drash below:
Drash (not all
have the imprimatur especially the Jewish sources).
S - Sod - "Secret" - the deepest level of all, which involves the most esoteric
meanings and beliefs (Our Church calls this the “Spiritual Sense”). This should be studied
only by those who are skilled in all the previous levels and are humble enough to take
correction, lest they fall into error (Remember, Peter has the right to loosen and bind, not
the Talmudine).
117. "The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture
but also the realities and events about which it speaks can be signs.
1. The allegorical sense. We can acquire a more profound understanding of events by
recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type
of Christ's victory and also of Christian Baptism.[Cf. 1 Cor 10:2 .]
2. The moral sense. The events reported in Scripture ought to lead us to act justly. As St.
Paul says, they were written 'for our instruction'.[1 Cor 10:11 ; cf. Heb 3:1 -4:11 .]
3. The anagogical sense (Greek: anagoge, 'leading'). We can view realities and events in
terms of their eternal significance, leading us toward our true homeland: thus the Church
on earth is a sign of the heavenly Jerusalem.[Cf. Rev 21:1 - 22:5.]"
118. "A medieval couplet summarizes the significance of the four senses:
The Letter speaks of deeds; Allegory to faith;
The Moral how to act; Analogy our destiny.[Lettera gesta docet, quid credas allegoria,
moralis quid agas, quo tendas anagogia.] "
Another example of the harvest of the Sod can be found in the Kabbalah. The Kabbalah is
a mystical teaching in the Jewish way and this language is found throughout the Bible.
There are examples in chapter 1 of Ezekiel, in the prophecies of Daniel as well as other
less obvious places, but also deeply intertwined in Revelations. For example, the four
living creatures in Rev.4.6-8 are the Partzufim or “the Faces” of the Tree of Life and the
“seven thunders” that are the sounding in Rev.10.4 is the sound of the seven visible
Sephiroth as they manifest themselves in our realm. And the sounding of the “peals of
thunder, voices, flashes of lighting, and an earthquake” is telling of these creatures (the
Sephiroth and Four Living Creatures) coming forth in unison from En Sof, the Unlimited
One; and their presence in their manifested form tells us something of what and why the
events that follow must happen. This in turn eases the burden of those about to suffer
because their presence marks a new creation being born (labor pains) in Jesus' soon
return.
It should also be noted however that Jesus never chided anyone for not going beneath
the Sod, although we are strongly condemned for not seeking out hints and other
resources to understand His word (there are dangers if you do not, see Matt.13). Why?
Because this form of Bible study requires great care and knowledge. Paul had this
knowledge as do many people who study the word day and night, but this is not
something for everyone. Those who persue this form of study must always go humbly, in
deep prayer, and willing to learn from others because even the best of them make
mistakes, see 1 Cor.13.8-12 (a good knowledge of Doctrine and Church teaching is also
wise though access can make up for knowledge).
In time, if you preservere, you will acquire the skills to dig beneath the Sod because the
hunger to understand will drive you there (just as Ez.1 drove us to the Kabbalah). Just
remember that Torah is like water; it travels to the lowly places. Therefore we must be
humble as we walk and work within the Garden of PaRDeS.
Before we leave this topic completely we want to supply just one more very important
note from our Church. Our studies of scripture, if done humbly through the leading of the
Ruach and within all the guidelines the Church has graciously provided us to make this
work more fruitful, can also help in support the Church:
In closing, there is a correct way and incorrect way to interpreting scripture. It is not
based upon personal feelings, but only upon what HaShem actually intended. This may be
difficult because we all desire to see the good parts and yearn with hope, yet there are
some pitfalls that cause us to tremble. Still, we are called to read the Word often because
through this we can find the “heart of G-d” (Vatican II) and safeguard ourselves from
false prophets (we will know them by their fruit, but we must first learn good fruit from
the reading of the Word). By adhering to the teachings of the Church on how to read and
understand scripture and by going into the Word with both prayer and a humble heart
scripture, whether easy or difficult, will open up to us so we may safeguard ourselves from
dividing the body and straying from the path of righteousness.
This is the fence Jesus spoke of in Jn.10, where He is the gatekeeper. If you go back
through this teaching you will see that, although we were using the Rabbinical teaching on
scriptural studies, we augmented this reasoning by using the teachings of Vatican II for
EVERY example and they fit! The only places where the Church contained “extra” laws
was where she said we should pray first and ask for guidance (where’s the error there?)
and when she said that all the body, even those not in the leadership, can help her in
judgments (a humble position to take). Thus, if one truly feels they have a view more
correct than our Church they need only PROVE this scripturally, and then humbly allow
the Church to look this over, and not hammer their opinion on a church door. We may
enlighten her or she may find an error somewhere, which once pointed out we should
humbly accept and learn from.
The Word can be likened to a fine tapestry where every thread must be in the correct
position to properly reveal the picture the artist intended. It has beauty and depth beyond
the simple picture we see. Or for the puzzle-minded person, consider Rubik's cube where
each turn affects other views and where you must keep on eye on the overall desire
because you cannot work on just one plane and expect all six sides to fall into place.
In other words, everything connects, everything is unified and in the end all this unity will
be revealed and when this happens, His return is very soon.
May He return soon!
C.Foegen
Copyright @1998
“You shall indeed hear but not understand and you shall indeed see but never perceive.
For this people’s heart has grown dull, and their ears are heavy of hearing, and their eyes
they have closed, lest they should perceive with their eyes and hear with their ears, and
understand with their heart, and turn for Me to heal them.” Matt.13.14-15 (quoting from
Is.6.9-10).
When we don’t seek beyond the obvious we are not showing a “simple faith” but seeking
to be spoon-fed! We spoon feed babies, but eventually these babies need to learn to feed
themselves before becoming an adult. In the same way, we need to go beyond the mass
and religious education and do some work on our own, lest we run the risk of faltering
from the path when challenged by another in the doctrine we profess. True, there is so
much to see and learn and we may not get to all of it, but if we concentrate on the pillars
of our foundation of faith, we know it will not be shaken. Even the Catechism of our
Church tells any who reads this document:
19. "The texts of Sacred scripture are often not quoted word for word but are merely
indicated by a reference (cf.). For a deeper understanding of such passages, the reader
should refer to the Scriptural texts themselves. Such Biblical references are a valuable
working-tool in catechesis. "
The tools we should use for the catechesis is also true for the sermons we hear and the
teachings we get from other sources. Not doing so is not only foolish, it’s also dangerous.
Cults are told to particularly seek out Reform Jews and Catholics precisely because
Catholics have of reputation for not knowing what they believe! Scott Hahn, a convert to
our faith, candidly tells us that in college he would seek out Catholics to convert and had
great success. Even more importantly is the fact that most Catholics when they argue,
argue the Church doctrine and few, if any, outside our Church accept this doctrine or our
teachings, however true they are. What most do accept is the Bible (please remember the
mainstream of Jews do not accept the New Testament, but they usually
don’t attack us) and we need to be able to show how the Church has used the Bible to
reach her conclusions to defend her to those who do not share our faith.
115. "According to an ancient tradition, one can distinguish between two senses of
Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral
and anagogical senses. The profound concordance of the four senses guarantees all its
richness to the living reading of Scripture in the Church. "
An example from the Word where this method can be found is in Paul’s letter to the
Hebrews.
“For this Melchiz’edek, king of Salem, priest of the Most High G-d, met Abraham
returning from the slaughter of the kings and blessing him; and to him Abraham
apportioned a tenth of everything. He is first, by translation of his name King of
righteousness, and then he is also king of Salem, that is king of peace.” Heb.7.1-2
When Paul translated the names in this passage of Torah, he found a far greater meaning
hidden beneath the text, which would have remained hidden if he had never bothered to
dig and look that far. It should be noted however, that this doesn’t mean Melchiz’dek did
not meet Abram out in the valley of the kings, only that G-d had a deeper meaning to
this union that perhaps our father Abraham did not perceive at the time nor Moses who,
by the guidance of the L-rd, wrote these words.
119. "'It is the task of exegetes to work, according to these rules, towards a better
understanding and explanation of the meaning of Sacred Scripture in order that their
research may help the Church to form a firmer judgment. For, of course, all that has been
said about the manner of interpreting Scripture is ultimately subject to the judgment of the
Church which exercises the divinely conferred commission and ministry of watching over
and interpreting the Word of God.'[DV 12 # 3.]
But I would not believe in the Gospel, had not the authority of the Catholic Church
already moved me.[St. Augustine, Contra epistolam Manichaei 5, 6: PL 42, 176.]"
We (as in all of us) help the Church to strengthen what she teaches, both when we are
correct and even when we are wrong. This is because even errors teach where an extra
fence (or law) is needed to keep the sheep from straying. This wisdom blesses all, no
matter where it comes because, in truth, all wisdom eminates from G-d above.
