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TABLE OF CONTENT
ACKNOWLEDGEMENTS.........................................................................................III
THEME SIX: JOURNEY TOWARDS LIFE IN FULL: THE HEART OF THE NEW
TESTAMENT..............................................................................................................3
The Birth of the New Testament........................................................................................................................3
ACKNOWLEDGEMENTS
The materials contained in the present manual have as their basic inspiration, the
structure and content of the BBS as originated in the Philippines. We are grateful for the
help that their insight has been to many Bible Groups throughout the world and in Africa
in particular. The material, however, has been reworked and, in some cases, entirely new
sections not present in the Seminar from the Philippines have been added. Themes Five,
Six and Seven are completely new. The other themes were present but have been
reworked.
Other books have also been used. Consult the list of useful books at the end of the
manual. The present shape of the BBS as presented in this manual with its strengths and
weaknesses fall to the author(s) who will be more than grateful to receive any suggestions.
Many thanks to the Pastoral department of AMECEA and the person in charge, Fr.
Wolfgang SCHONECKE, m.afr. for seeing this project through and to BICAM for
encouraging it right from the beginning.
The aim of the ceremony is to celebrate the presence of God through his Word among us.
This Word will accompany us all throughout the seminar and afterwards. If possible, the
Bible that is used for the enthronement should be displayed opened in a place of honour
throughout the seminar. The following is a proposal for a celebration of the Word. It can be
adapted according to the composition and desire of the group.
Short time of silence to ponder on the reading or to recall his / her favourite texts of the
Bible.
A short reflection on the reading and inviting people to the next step.
Methodological Note
The animator should prepare Catholic and Protestant editions of the Bible for the
exercise.
Question: Why are many Catholics not used to opening the Bible?
Allow the people to talk among themselves and then hear from a few what answers they
propose.
The results questions 2 – 6 in the above exercise will look something like this:
It, thus, makes us realise that the Bible is central to our lives as Christians and that we have
to learn to use it properly if we are to get all the benefit from it that it offers.
METHODOLOGICAL NOTE
EXERCISE IN THE GENERAL ASSEMBLY
How would you interpret the following references?
Ruth
Ex 3:7
Am 5:1-3
Phm 4-6
Mt 12:33-36,46-50
1 Co 1:18-30; 3:6-9
1 Co 1:18-30; 3:6-9 = First letter of Paul to the Corinthians chapter 1 from verse 18
till verse 30 then from chapter 3 from verse 6 till verse 9.
Methodological Note
Question for personal work and discussion in Assembly
What do the following texts say about the Bible?
Ps 119[118]:105; Mt 7:21-27;
Rm 15:4; Jn 5:39;
Jm 1:23-25;
Methodological Note
Exercise in Assembly
Find the book of Wisdom
You might have noticed that in some of your Bibles this book is not there. This is
not the only book that you will not find in your Bible if you did not find it. This is so
because this book is one of the seven books that Catholics called Deuterocanonical books,
i.e. Books of the Second Canon. These books are the following: Tobit, Judith, Wisdom,
Ecclesiasticus, Baruch, 1 and 2 Maccabees, and certain additions to Esther and Daniel
Basic Bible Seminar: Draft I
intervention of Rome in which Jerusalem was destroyed, the Temple burnt down and
many people killed. It was an important and painful event for Judaism and to avoid a
further disintegration of the people, some of the religious leaders met in Jamnia in 90 A.D.
to define what is acceptable to a Jew and what is not. They had to decide also about the
value of the books of the Old Testament that had been translated into Greek. Jews were
divided about them because some Jews, accepted them and even used them as their basis
for arguing that Jesus was the Messiah, while others who did not accept Jesus as the
Messiah could not accept such a position. So among the decisions o this gathering was that
only those books written in Hebrew would be considered as God’s Word and not what was
translated from Hebrew into Greek or written in Greek.
The Jewish canon that followed only those books written in Hebrew became the
first /short canon and it contained only 39 of the Old Testament. The other books that were
added to this first canon gave birth to a 46-book second / longer canon. This is how the
Deuterocanonical books came about.
As early as 325 the Council of Nicea decided which books could be considered
inspired. The Council of Carthage in 397 fixed the number of books of the New Testament
to twenty-seven (27). During the Protestant Reform by Martin Luther (1483-1517) those
books written in Greek were considered not to be inspired and he removed them from the
books of the Bible. In reaction to this the Council of Trent (1545-1563) felt it necessary to
draw up the list of inspired books of the Old Testament and to defend them. Vatican
Council I (1869-1870) took up this position again.
That is why today the Catholic, Orthodox and Anglican Traditions have more books
in their Old Testament than the Protestant Tradition. To ask why the Catholics, Anglicans
and Orthodox added books to the Old Testament is asking the wrong question. They did
not add any books. They are books that Martin Luther chose to leave out when he decided
to keep only those books written in Hebrew.
SUMMARY
1. Canon = ruler . It can be long (46 books) or short (39 books).
2. The books of the Second / Long canon which were written in Greek are Tobit,
Judith, Wisdom, Ecclesiasticus, Baruch, 1 and 2 Maccabees, and certain
additions to Esther and Daniel.
3. The final list of the OT was fixed to 46 books in the Council of Trent in 1545-
1563 because of the Protestant Reformation by Martin Luther but the books
existed and were used long before that time.
4. The final list of the NT was fixed to 27 books in the Council of Carthage in 397.
Basic Bible Seminar: Draft I
At the beginning of a reading the reader says, for example, “a reading from the
Second Letter of Paul to the Corinthians”. We listen attentively as he or she reads and at
the end of the reading when he or she says “This is the Word of the Lord” we respond
“Thanks be to God”. It does not even occur to us that we should say “Thanks be to so and
so for having read this passage to us!!” By replying “Thanks be to God” we affirm that we
agree that this word we have heard, although it was written by Paul to a particular
community in response to a particular need and at a particular time is Word of God
addressed to us as a community today. When the reading is from the Gospel, there are a lot
of things we do that show that it is not a reading like any other reading. We have a
procession, we use incense, we stand up, the reader kisses the passage after reading it. All
these are expressions of respect to Christ who is speaking to us. We acclaim the Gospel at
the beginning by saying: “Glory be to you Lord”, at the end with the words: “Praise be to
you Lord Jesus Christ”. The Gospels have a special place in the entire Bible and are loved
and venerated by all Christians.
God speaks to us through the Bible. There are a lot of references in the Bible that
state again and again that the Bible is the Word of God. The prophets of the Old Testament
often use the expression: “Thus says the Lord” (Ex 4:22; 5:1; 1 Kg 11:31; Is 43:14; Jer 22:6;
etc.). Such expressions are usually followed by the words of the one speaking. However,
they are conscious that they are speaking in God’s name. In the same way they believe that
what is written down is the word of God. When the King Jehoiakim burns the scroll upon
which the Prophet Jeremiah had written the message from God, it was precisely because he
realised that it was a powerful word and he did not want to listen to it (Jer 36).
The people of Israel and the early Christians did not start writing the Bible straight
away. It took a very long time, more a thousand years for the Old Testament and more that
seventy-five years for the New Testament. There are three stages in the writing of the Bible.
In the first stage the people had experiences of God through certain events. These
events were ordinary and extraordinary events. For example, the event commonly called
Exodus, when some Israelites left Egypt after having been slaves there for a long time (430
years according to Ex 12:40) was as very important to them. They saw that it was God who
had freed them from slavery in order to lead them to a new type of relationship with him
in a covenant (Ex 3:7-10; 19:4-6). The same event, even today, can be looked at differently
depending on whether the person believes in God or not. The one who does not believe in
God might see many things as happening out of mere chance while the one who believes in
God will see the hand of God in the events. Israel saw the hand of God in their leaving
Egypt (Ex 6:1; 32:11) and in other events that happened to them in their life.
Basic Bible Seminar: Draft I
Because these events were important for them, they celebrated them and recalled
them speaking about them in forms of stories, prayers, hymns, etc. thus keeping alive the
memory of the events. This is the second stage in the composition of the different parts of
the Bible. It is an oral stage. The leaving of Egypt, for example, is celebrated in a hymn
already as soon as they cross the Sea of Reed (Ex 15) and it will be recalled in other
liturgical celebrations like the Passover (Dt 16:1-12). Sometimes, these stories, prayers,
hymns, etc. were short. Sometimes they circulated independently but at other times they
were part of other stories. They helped other people to be aware of the meaning of what
had happened and how to interpret them in the light of their relationship to God.
A similar thing happens in many of our African villages. There are often stories,
hymns, proverbs, etc. that can be traced back to specific events in the life of the people.
These often circulate for a long time and are handed on orally by the elders of the
community. The form in which they are told will often depend on the audience and the
narrator’s skill in narrating. The same event might be told differently because the audience
is different and the one telling it is interested in one particular aspect of the event.
The third stage is that of writing down what happened in the first stage and what
was celebrated in the second stage. At this stage they wrote down not so much the
historical event itself, but the meaning of the event. They chose from the different stories,
hymns, prayers, etc. what was most important and write them down. When the tradition of
a people of a particular village is being written down, the author does not go into all the
details but goes to what he or she thinks is important to be remembered by the future
generations. These are often things that were important for the people.
The organisation of the material into chapters of a book and finally into different
books came much later on when the different communities chose to keep and use these
writings because they found them helpful for their faith in God. This period of selection is
the final stage in the composition of the different books of the Bible.
fact that they are the chosen people that God is bound to protect them if they are not
faithful (Jr 26).
During the Second Vatican Council the Bishops said some very important things
about the christian understanding of how God inspired the Biblical writers. Most of the
teachings in relation to the Bible are found in a document called, the Divine Revelation (Dei
Verbum , abbreviated DV). God revealed himself in creation and when he called Abraham,
Moses, the prophets, etc. he continued this revelation (DV 3). The final revelation is now in
Jesus (Heb 1:1-2) who is the Word of God (Jn 1:1-18), the one who leads us to the Father
and who makes the final covenant with us (DV 4). In the teaching of Vatican II the books
of the Old and New Testament are inspired because they are
“written under the inspiration of the Holy Spirit, they have God as their author and have
been handed on as such to the Church herself. In composing the sacred books, God chose
men and while employed by Him they made use of their powers and abilities, so that with
Him acting in them and through them, they, as true authors, consigned to writing
everything and only those things which He wanted.” (DV 11).
It is because of God’s action that these books have been written. Sometimes it happens
today that a boss tells his / her secretary to write a letter on a certain issue. When the
secretary does so, he or she will say that the letter is the boss’ and not his or hers. Human
beings wrote the different books of the Bible but under God’s guidance. That is why we can
say that God is the author of the Bible.
Since God is holy, (Lv 11:44-45; Is 10:20; 12:6; Am 4:2; Hos 11:9), the Bible is also
referred to as Sacred (or Holy) Scriptures. In the teaching of Vatican II, the Sacred
Scriptures remain the way for us to enter into dialogue with God:
“For in the sacred books, the Father who is in heaven meets His children with great love and
speaks with them; and the force and power in the word of God is so great that it stands as
the support and energy of the Church, the strength of faith for her children, the food of the
soul, the pure and everlasting source of spiritual life. Consequently these words are perfectly
applicable to Sacred Scripture: "For the word of God is living and active" (Heb. 4:12) and
"it has power to build you up and give you your heritage among all those who are
sanctified" (Ac 20:32; see 1 Th 2:13)” (DV 21).
There are two partners in every conversation. When one is speaking the other listens
attentively and tries to understand what is said and later on responds and tries to live it. In
the conversation between God and his children a similar thing has to take place for the
communication to be effective. The Word of God that is read in Scriptures has to be
welcomed with all the heart if it is to bear fruit. It is not enough to know that God is
speaking to us. We have to remove the various kinds of distractions and obstacles from the
heart in order to be able to listen attentively and wholeheartedly.
Jesus compares the progress of the Kingdom to a seed that is sown. Because of the
different soils in which it is sown, the success is different. However, in spite of this the
Kingdom that he inaugurates with his Word and deed will bear fruit (Mk 4:1-9). Later on in
the Christian Community, the same parable was applied to the different types of
oppositions and resistance to God’s Word that is sown in our lives (Mk 4:13-20). The
opposition will not prevent God’s Word from bearing fruit in the lives of individuals and
of communities.
St Jerome (c. 340 - 420) is perhaps the most famous Bible Scholar that lived. He
devoted his life to the Bible and translated it from Hebrew into Latin so that people could
be able to read it. His translation was very popular and was referred to as the Vulgate (the
common translation) and was used by the Church for a long time as THE Bible. When he
was commenting the book of Isaiah he said: “Ignorance of the Scripture is ignorance of
Christ”. This is so because the entire Bible, both the Old and New Testament, leads us to a
better knowledge of Jesus Christ, the revelation of God. To ignore the Scriptures and to
claim still to be a Christian is a contradiction in terms. Everything that can help us better
understand the Scriptures will, in the long run, strengthen our faith in Jesus.
for the speaker also. The words: “I hate you,” on the contrary would cause negative
feelings of anger, disappointment, hatred, etc. in the heart of the hearer for the speaker. The
prophets, especially, knew of the power of the Word of God. One likened it to the rain that
comes down and that does not go back to heaven without watering the land and giving
food to the farmer (Is 55:10-11). Another likened it to a fire burning inside that cannot be
contained (Jr 23:29). Because God is faithful, his Word is also faithful (Ps 33[32]:4) and can
be trusted as a sure guide on our path of life (Ps 119[118]:105).
Like every word that is spoken, the Word of God demands a response from our
part. There is the response from the head, namely to try and understand what we are
reading. There is a response from the heart, namely to consent to what God says and to do
it. This second response with the heart is very important and has to be the guiding
principle at the end. The Basic Bible Seminar aims at working at the two types of responses.
We try to respond with the head, namely to understand what we are reading, but the hope
is that it will enable us to better respond with the heart when we share and pray together
using the Biblical texts.
Basic Bible Seminar: Draft I
Very often when somebody begins reading a passage from the Scriptures to others
in a pubic place, such as in a meeting of in Church, we hear the introductory words like: “A
reading from the letter of St Paul to the Romans”. This alerts us to the fact that the reading
is taken from the writing of Paul and that it was meant for a specific community in a
specific place. They are apparently human words. However, when the person finishes the
reading we hear to our surprise: “This is the Word of the Lord” and we respond: “Thanks
be to God”. There is a statement of faith that the reader makes and to which we commit
ourselves. We admit that the words we have just heard are not mere human words by Paul
meant for a community of believers of the past, , as in the example above, but are the very
words of God to us today. This says something about how we believe that God speaks to
us.
God does not speak to us in the air, in some abstract way. God needs and uses
human beings to speak. The Word of God has passed through and will continue to pass
through human beings. Jesus became one of us and this is a constant reminder of the
concrete ways in and through which God speaks to us. Luke is one of the Biblical writers
who stresses that the revelation of God happens in specific historical contexts. He does this,
for example, when speaking about the birth of Jesus (Lk 2:1-2), the ministry of John the
Baptist (Lk 3:1-2), some events of the early Christian Community (Ac 18:12), etc. God
speaks in very concrete terms to us and this concreteness has to be taken into consideration
if we are to understand fully what the Bible is all about. That is why it will be important to
understand the human language that God uses to speak to us.
The above exercise about the newspaper has helped us to realise that there are different
styles of writing. Most newspapers inform, educate and entertain the readers according to
their interest and the events of the time. In the same newspaper we find the speeches of the
President of the country, a report about an accident that happened, the results of a football
match, advertisements for various types of jobs, etc. All of them are in the same newspaper.
Each item demands to be read in a different way. They way in which, for example, we will
read the speech of the President will be different from the way we will read the report of a
football match that is told by the team that won the match.
In the Bible we find a similar situation. There are parts of the Bible that are stories, for
example, Gen 1-11, there are other parts that try to be more historical (the books of Samuel,
Kings, Chronicles, etc.). Other parts are songs and prayers, for example, the Psalms. Other
parts of the Bible are more teachings on particular subjects, for example, the bread of life in
Jn 6:28-70; the resurrection in 1 Co 15; life in the Spirit in Rom 8:1-17, etc. There are writings
called Gospels, others letters etc. These different styles are the particular contributions of
the authors. Some are more gifted in writing poems, while others are gifted in reporting
facts with their own interpretations. A first effort anybody reading a text has to make is to
Basic Bible Seminar: Draft I
respect the type of writing that we have before us and to read it as it is. It is important to
identify these different styles of writing if we are to understand our Bible properly. In
technical language we speak about identifying the literary genre. Something will be said
about it later on.
The exercise with the album also taught us something. When we take another family’s
album and begin looking at the pictures all we see are just pictures. We cannot understand
who the people are if nobody of the family is present to explain to us the different
occasions of the photos. For example, such and such a photo was taken at the occasion of
the baptism of the third successive girl of the family while the parents had hoped that they
would have a boy. Or again that another photo was taken just after the burial of a dear one
in the family, etc. After somebody of the family has explained what it is all about, we
understand the world behind the pictures and we are in a position to explain them to
others also so that they might enter into the world of the family that owns the album.
The Bible is like an album with pictures dating from over a one thousand years. It is not
the property of one person. It is the book of the believing community. It was because they
accepted the different writings and used them in several places over a period of time that
they came to be accepted as inspired. The christian family, therefore, has constantly to help
her new and old members and other interested people, to understand what the different
pictures in the family album are about. It is true that those who first collected these pictures
and those for whom they were collected are dead. However, others have opened the Bible
before us and can help us understand the world behind the Bible. The Vatican Council II
Fathers showed us what to do in order to understand the Bible in its different styles better.
to the patterns men normally employed at that period in their everyday dealings with one
another” (DV 12).
Answering the questions about the customs, language, style of doing things at the time of
the text etc. will help the reader to understand better the world of the text in order to better
understand the text also. The way we will read the question of the marriage of Hosea, for
example, will be different from the way in which we will read the story of the Good
Samaritan because of the awareness of the difference of time, customs, people etc. reflected
in these texts. Most good Bibles will help us in the introduction and in the footnotes with
explanations on the historical, cultural, economic, political, religious, backgrounds to the
text. They will also speak about the style in which it is written and why, when and for
whom it was written. All this is important to know because people who lived at a time
completely different from ours wrote the books.
We cannot neglect this human element if we are really to appreciate the richness of
the Word of God. It is because some of our brothers and sisters have neglected this
important element that they have today fallen into the trap of fundamentalist
interpretations of the Bible. The Bible seeks to teach the truth about God, about human
beings and about the world. However, the way this truth is expressed in the different
literary forms shows that the first interest of the authors is not a scientific truth but rather a
religious one. The Bible writers do not try to answer the question “how did things
happen?” but rather “why did things happen?”. The question “how” is a scientific question
and requires objective factual answers but the question “why” is a religious one requiring
consent of faith to the answer that is proposed. The truth is ultimately about our
relationship with God, with each other and with the world.
Since the Bible is the Word of God written in human language it is certain that there
will be some views that scientifically, with time, will have to be corrected. Also the
evolution in the society made some things that were formerly acceptable, like polygamy,
unacceptable later on in the Israelite society. God worked with his people as they were and
where they were according to their faith and social practice. This was a slow process but
respect of freedom, even the freedom to err, is the way to promote full growth of an
individual and of a people. God chose this way. Can our way be any different?
Basic Bible Seminar: Draft I
Methodological Note
Questions for discussion in Assembly or in small groups
Why do we still need the Old Testament if Christ is the Saviour and his story is in the
New Testament?
What, according to you, is the most important theme running throughout the whole of
the Old Testament?
Which are some of the passages of the Old Testament that you find important and
helpful in your Christian life?
in God gives him a certain familiarity with God to the point of his being called “friend of
God” (Jm 2:23). God will make a covenant with him (Gn 17) but he will also meet many
trials. For example, when he finally had a son, Isaac, he was tested to see if he would be
ready to sacrifice him (Gn 22). It is only when he has shown that he is ready to give back to
God what belongs to him that he really becomes father of Isaac and can appreciate him as
God’s gift. Abraham now lives in the land of Canaan and has a descendant that will
continue after him.
God is very present in these stories. In the creation stories we even hear him
speaking and we see him working (Gn 2:7; 3:8). However he gradually leaves the room for
the people he has created to be more responsible. Abraham has to respond in freedom to
the call he feels that he hears from God to leave the known ways of relating to God and to
follow a new way. His fellow nomads believed in several gods but he broke with this when
he responded to God’s call.
In the next section of Genesis (Gn 25:21-35:29) the responsibility of the persons
grows a lot more. The main character the stories is Jacob (Israel). Jacob has to bear the
consequences of his action when he cheats his twin brother and takes the birth right (Gn
27). He has to flee and to live as a refugee elsewhere and, through hard work, he eventually
becomes rich and returns to reconcile with his brother. The only place in his stories in
which God appears explicitly is at the beginning of his flight in a dream (Gn 28:10-22) and
when he is returning and it is in a struggle (Gn 32:5-32). We are alerted to the fact that the
relationship with God and with others will not always be easy. There is going to be a
struggle but God will always bless it. It is as a wounded but blessed person, like Jacob, that
we can work for reconciliation with our brothers and sisters.
In the final part of the book of Genesis (Gn 37-50) the search for freedom and
responsibility grows in an unexpected way. Joseph, the main character, suffers at the hands
of his brothers because of jealousy but the evil they sought to inflict on him turns out to be
for their good. He forgives them and welcomes them in the time when they are most in
danger of dying out completely because of a great famine. There has, however been in the
mean time a movement away from the land that God had promised Abraham. They now
find themselves in a foreign land, in Egypt. When events will change they will look for
ways of liberating themselves and God will be with them to show them the way once more
as he had done.
met earlier on. After much hesitation on the part of Moses, with the support of his brother
Aaron, and accompanied by various signs from God, Moses accepts his call and finally
leads the people to liberation.
All the events that preceded the actual departure from Egypt, the leaving itself (Ex
14:5-31), the stay in the desert, the covenant and the journey into the Promised Land, are
understood as the Exodus. These events are situated around 1250 B.C. The second book of
the Bible devotes a lot of attention to this event and the other books of the Bible will come
back to it. Just as Abraham had started a journey with God, they also now start a long
journey of faith with God. This time at the heart of the journey their will be a covenant that
will remain the most important event in the life of the people of Israel (Ex 19-24). Moses is
an important figure in this book as the agent of God for the liberation and for the making of
the covenant. He is the mediator (Ex 20:19). In the subsequent history of Israel, Moses’
unique role as mediator will be recognised and stressed. He is called a prophet and all
other prophets will have to be like him (Dt 18:15-22). This prophetic role is principally in
mediating this covenant between God and his people. The other prophets will have the
responsibility of bringing Israel back to the terms of the covenant that they are neglecting
or that they can neglect if they continue to behave the way they do.
In the reflection of Israel, they are always aware that God chose them not because
they were a powerful nation (Ex 19:5; Dt 7:6-15) or that they deserved God’s love more
than others did. They were freely chosen to experience freedom in him and to love him.
They realised that God had freed them from the slavery in Egypt because he loves them
and he cares for them. This demands of them an answer to enter into a relationship with
God also. They express this at the end of the making of the covenant by saying that they
will do all what God has spoken to them through Moses (Ex 19:18; 24:3,7). The people see
the laws that God has given as helpful for living this freedom and for realising their true
selves.
believers to a New Covenant. Jesus, for example, descends to Egypt with his family and
comes out of it also (Mt 2:13-23), he is tempted like Israel but he chooses to obey God (Mt
4:1-11), he gives a new law from a mountain (Mt 5-7), etc.
The Exodus and the making of the Covenant are certainly the most important
events in the Old Testament. They give an orientation to the first section of the Bible and
the meaning of the different events become clearer when seen in their light. However, they
are only the beginning of a long journey of liberation and this will be brought to
completion in the New Testament.
as it was in the early part of the Old Testament (1 K 11:1-3; Dt 24:1-4). However, with the
evolution of time the Israelites came to realise that both man and woman are created equal
before God (Gn 1:26-28) and that polygamy and divorce do not respect the dignity of the
woman (Mal 2:16). By the time we get to the New Testament there is an evolution in the
mentality. Jesus is very categorical about divorce. He forbids it all together (Mk 10:1-9).
From the above, we can, therefore, also learn that some of our cultural values are not
absolutes. During the Africa Synod, the Bishops of Africa recognised that some values of
the African culture like the religious sense, the family, respect of life, veneration of the
ancestors, sense of solidarity, etc. are actually doorways for the evangelisation of Africa
(The Church in Africa, [Nairobi: Paulines Publications, 1995] § 42-43). However, other
elements of the culture have to be challenged and purified in order to reflect more the life
that God intends for us (The Church in Africa § 60).
There are some other experiences of the Old Testament that reflect our own life
experience. The story of the suffering of Job and his understanding at the end of it is
helpful for many who suffer innocently and ask themselves “has God forgotten me?”.
Different experiences of pain, joy and gratitude that we find in the Psalms are very close to
our own experiences. Through praying them we can find words to express what is deep
down in us also.
The Old Testament is also important for us today because we realise that a lot of the
things that were promised in it still have to be fulfilled. In the words of St Augustine, the
Old Testament conceals the New Testament and the New reveals the Old Testament. The
new life that Christ brought us is not something that is acquired once and for all. There is a
daily response that is needed. Isaiah 61:1-3, for example, speaks of a prophet who is
anointed to bring good news to the poor. In the Gospel of Luke, Jesus is presented as
coming to fulfil this (Lk 4:18-21). However, we all know that in many places people are still
working towards a more total liberation. The rights of the poor are often neglected and the
Christians struggle everyday to build the Kingdom of God where justice will prevail for all,
especially for the weak.
The Old Testament also remains necessary to understand the religious background
of the New Testament. When the first Christians spoke about the Scriptures, they had
access to what we now call the Old Testament. These writings were very important for
them and helped them to understand the newness that the coming of Christ introduced in
the lives of the people of God. A proper appreciation of the Old Testament today will also
help us understand the New Testament in all its fullness. Hebrews chapter eleven (11)
shows the value of the personalities of the Old Testament for the faith of the Christians by
explicitly referring to their examples of faith.
Neglecting one Testament and basing our faith on only one or the other is like
somebody who tries to walk on one leg. It will be very tiring and no progress can be made.
The two Testaments complete and need each other like the two feet, or two hands, or two
eyes, or two ears of the human body. However, the New Testament remains the climax of
the revelation of God to his people in the person of Jesus Christ.
Basic Bible Seminar: Draft I
Methodological Note
Questions for discussion in small groups or in the general Assembly
Which are the texts of the New Testament that appeal most to you ?
What is the central message of the New Testament ?
Christian Communities chose, Matthew, Mark, Luke and John as the inspired Gospels. The
Gospels are the most important documents of the New Testament, of the entire Bible and of
the Church. They bring us into contact with Jesus and show us the way to live our lives as
disciples of Jesus. We will never exhaust studying and living them.
For each of the Gospel writers, what is certain is that the entry of Jesus into our
history is a very important thing and it changes the direction of our lives and that of the
whole world.
Methodological Note
Exercise in Groups
The facilitator should allocate one of the following (controversial) texts to each group.
Rv 13:18: 666
Mk 13:32: the coming of the Lord
Plan of input
(i) What is Bible Study?
(ii) Essential steps for Bible Study
contact with the text
basic information on the book in which this text is found
Applying the text
(iii) Dangers of the fundamentalist interpretations of the Bible
text once. Several times of careful reading are needed and it is better to leave some periods
of mental rest in between.
A letter from a friend is read differently from a letter from a parent with whom
one’s relation is not good. Even the same letter will not be read in the same way and with
the same sort of attention when it is read for the first time and when it is re-read sometime
after the person who has written it has died. Although it is still the same letter, the
intention for reading it has changed and the experiences of the reader makes the reader
approach the letter with another background of experiences, either of joy or sadness.
All of the above can be applied to the reading of the Bible. There are different types
of writing in the Bible and a fruitful reading of these writings requires that we vary
according to what we are reading. The way we read the stories of Genesis, the laws of
Leviticus, the prophecies of Jeremiah and the teachings and miracles of Jesus as told in the
Gospels, etc. cannot be the same. They are different types of writing. To read them in the
same way will not only be ignoring this basic fact but will also lead to misunderstanding
them and ending up with a certain fundamentalist interpretation of the whole Bible.
Before beginning to read any text that you consider important, you try to create the
atmosphere that will help you benefit most from the experience of reading the Bible. This
atmosphere might be a quiet place. It is difficult to really study when there is a lot of noise
around. Think of what you do when you want to read a letter from someone you love, a
parent or a friend, or a letter that is very important for you. You do not read it in any place.
You look for a place where your mind will be calm so that you can think about what you
are reading. We might recall what was Saint Gregory the Great said: the Holy Scriptures
are God’s letter to his creatures. When you get a letter you do not delay to read it and when
you read it, you do so attentively till you have understood what the writer wants to say.
The atmosphere of quiet is the first opening of self to the text. It creates an attentive
listening and love for what is read. You can pray to ask for the peace of mind and heart in
order to listen to God who is going to speak to you in the passage that you are going to
study.
When you begin reading the text, be attentive to how the text is organised. Every
writer has a style, a way of writing in order to convey the message to the reader. In the
contact with the text following questions will be essential to help the text open as much of
itself to the reader as possible:
Where does it begin and where does it end?
Who are the persons, if there are any that the text mentions? Who are the principal
characters in the story if it is a narrative? Who is helpful in bringing about a
change and who tries to prevent it?
What type of actions are taking place and between whom? What change has taken
place in the course of the text? Is it an improvement or not?
Can you recognise any parts into which you can divide the text? How many such
parts are there? There is a definite plan that evolves. In which part of the text does
the decisive change take place?
Which places are referred to in the text?
There are many more questions that could be asked to the text but they should be helpful
questions. In some texts you might be able to find answers to these questions. In others,
there might be no answers within the text itself. Do not despair. You will get more light
later on!
The aim at this stage is that you try to discover as much as you can of the text and
from the text without looking at what other people have said about the text. The text is
capable of giving a lot more information about itself than we are often aware. If there are
other questions that arise in the course of reading, write them down. May be there are no
answers now but there might be answers later on. If you have the photo of a friend, you
like to look at this photo to remind you of the person but once the person is there in front of
you, you look at the person and speak to him or her. You do not look at the photo
anymore, except to crosscheck one or the other thing. The person is more important than
the photo. In the same way the text has more to speak to us than what people have said it
means. There will be a time when it will be necessary to look at what people have said it
means after they have studied the text. They asked some of the questions that you are now
asking about the text also.
Such a fresh reading of the text can often lead to a new discovery of elements that,
although they have always been present, had not yet been properly appreciated. That is
why it is important to read the text again if I want it to challenge me here and now. What
we discover by ourselves we never forget as it remains with us for a long time.
that somebody has died people will say: “he / she has kicked the bucket”. Somebody who
is foreign to the language might think that it is nothing serious because he / she has not
realised that they mean that the person has died. This might subsequently lead to a
misinterpretation of whatever follows in the speech or in the text that one is reading.
However, when you understand that the expression “to kick the bucket” is used to mean
that somebody has died, then you will be in a position to understand what follows.
If you are reading the Bible and you come across and expressions that you do not
know, if you want to know their meaning, you ask somebody who knows the language or
the milieu in which the text is written. That person can then explain things. In the second
step of studying the Bible using the inductive method, a similar thing happens. You try to
interpret the text that you have read and that you want to understand better. The text was
written by somebody or by several people from a different period in a particular place.
They spoke a language different from ours today and some of the things that everybody at
that time would have understood straightaway are not intelligible to us today. After
having tried to understand as much as possible from the text itself in the first step, the task
of the person who wants to study the Bible is to remember that others have studied this
text before us and have written about it. It is helpful to consult them, at this point, in order
to gain some light and a better understanding of the text. Those who have studied the text
before us, give us a key to open the world of the text and to look into it. Behind every text
there is a world that has to be discovered. There is a socio-economic, religious and political
background of the people behind the text that is important for a proper understanding of
the text. Many new christian religious movements often ignore this element and they
interpret the Bible in such a literal way that is often far from the real meaning of the texts.
The help that we need in order to understand the work can be found in books, good
articles or commentaries. Most good Bibles would have extensive introductions to each
book and some notes and cross-references thus helping the reader to better understand and
interpret the text. When reading such material, it is helpful to look for answers to the
following questions:
Who is the author, when and where was it written?
For whom was it first written and why ?
What are the major themes of the book?
What are the major divisions of the book? Where does the passage you are
studying come in?
What are the possible influences of other Biblical and non-Biblical texts on
the present one? If there are other biblical or non-biblical texts of this kind,
compare them to see the similarities and differences. Is there an improvement
or not? For example something that was allowed in the Old Testament that is
now forbidden in the New Testament?
In addition to these questions, it is good at this stage to have a look at the questions you
wrote down at the end of the first step when you read the text and see if you can now
answer them. If there are still some unanswered, where could you get help for them? You
can read other books or discuss eventually with some colleagues and or some who have
studied the Bible. However, be of the type of books and people you consult.
It is good to write down what specific teachings you might have discovered in the
course of studying the passage. What is the teaching, for example about God, Jesus or the
Holy Spirit, God’s action in the world, people and their relationship to God and among
themselves, etc.? What does the text teach us if we apply it to ourselves? The Word of God
is meant to nourish our faith and to show us how to live as God’s children and as brothers
and sisters in our world that is constantly changing. The Word has guided people and will
still do so today.
Basic Bible Seminar: Draft I
Methodological Note
Question for the Assembly
Which are the New Religious Movements / Churches that you know?
How do they interpret the some passages of the Bible?
Many of you have come into contact with people who claim that they know the Bible
but who always use the same passages to argue their points. Very often such people will
also argue that because something is written this way in the Bible, that is how it happened.
For example, they will say that since Gn 1:1-2:4a says that God created the world in six
days and rested on the seventh day, things really happened that way. When, therefore,
they come to Gn 2:4b-25 where there is a different account of creation, problems of
interpretations arise. If the first account is true, how are we to understand the second one?
Is it true? What actually happened? How did God create the world and the human beings?
Taking the Bible at its face value and interpreting it so without trying to study it a bit will
yield, and has yielded in the past, various fundamentalist interpretations.
The fundamentalists way of understanding the Bible gives them room to make the
Bible say things it was never meant to say. The prophets, for example, are seen as
foretelling the present days and times to come. The evil of society is easily explained as the
result of the devil and those under the influence of the devil. With the fall of communism,
Islam is the new enemy of many christian fundamentalist groups. It is easier to blame
others than to do something about what is going wrongly in the world. The book of
Revelation is often misused as a series of predictions of what is to come.
The fundamentalists are also against getting involved seriously in the affairs of the
world, because 1 Jn 2:15 says “do not love the world”. They incite their followers, therefore,
not to get involved in politics, commerce, etc. because it is all evil. There are, however,
other texts within the Bible that shows us that it is right and even a duty for the followers
of Jesus to be involved in the world and to seek to improve the lot of everybody (Jn 3:16).
This non-involving attitude comes across in their belief that we need not take the
necessary precautions with regard to health and material wellbeing. For them, if we
believe sufficiently in Jesus he will reward us with health and wealth because he has
promised that prayers done with faith will be granted (Mk 11:23-24) a hundredfold reward
for all who leave everything to follow him (Mk 10:29-30). That means that those who are
poor and sick are punished by God for their sins or their lack of faith. It is very much the
attitude of the early days of Israel. The Promised Land is a richly endowed land (Dt 8:7-10)
and God commands that there be no poor in Israel (Dt 15:4). Riches was considered a
blessing from God and sickness and poverty as a curse. But this attitude changed when
they saw righteous people suffering. The story of Job dramatises the struggle of Israel to
understand this. The poor have never been despised in Israel. On the contrary, they have
always been respected and God defends them (Pr 17:5; 19:17). To neglect the poor and sick
of any society is an attitude that will only slow down the progress of any group or nation.
Although suffering is never to be desired for the sake of it is not always necessarily bad. It
can be part of the cross as we follow Jesus (Lk 9:23) and it will give life to self and to others.
Since for the fundamentalists the Bible is the literal Word of God and Rm 13:1
invites Christians to respect authority, even the most corrupt and oppressive human
authority has to be obeyed. Other passages, like 1 Kg 21:18-29; Am 3:9-11; 7:10-17; Ac 5:29;
where we see people challenging the established oppressive system in the name of their
faith are not taken into consideration.
For many a fundamentalist the end of the world is very near. Many groups have
calculated the end of the world, but as things have turned out, they have always been
proved wrong. The end of every century creates anxiety in every society and that is
understandable. Many fundamentalist groups are now turning to passages from the
apocalyptic writings (the writings about the end-time) like Ezekiel, Daniel and the book of
Revelation to prepare their adapts for an imminent end of the world. A clear passage like
Mk 13:32 that says that nobody knows the end-time except the Father is ignored. The
attitude Jesus recommends is not that of worry but that of being ready (Mk 13:33) through
the works of charity to the poor and neglected of the society (Mt 25:31-46).
question the person of faith will ask is “why was the world created?” Both science and
religion will give us an answer that is leading to the truth but differently. What the Bible
tells is, therefore, true but not from the scientifically verifiable point of view.
There are different ways of saying the same truth. It can be in the form of a song, a
proverb, a story, a declaration, etc. It is important, therefore, that the one desiring to know
the biblical truth also takes the trouble to identify the form in which this truth is told and
only then can the conclusions be drawn from this.
Rather than arguing with them, it is better to try to present the Catholic faith in a
charitable, intelligent and respectful way. We are all children of God and the Bible is not
supposed to divide us. It is rather supposed to lead us to God and to draw us to each other.
If the other person clings to his or her fundamentalist interpretation of the Bible, it is no use
trying to argue or to attack them. There is a time for everything and this is not the time for
fighting over God. Respect them and stop the argument. There is certainly a lot more that
we can do to help each other.
The love the fundamentalists have of the Word of God and the perseverance and
regularity with which they take to reading the Bible seriously is a challenge to many a
Christian of the established Church. Fundamentalist also challenge us by their insistence
on “being born again” and loving and attaching oneself in a very personal way to Jesus.
They do not shy away from proclaiming the Good News even if what they know is not
exact and is incomplete. Many Christians of the mainstream Churches can learn form this.
The community aspect is not very present in the interpretation of the Bible for many
fundamentalists, but they nonetheless offer a challenge to many a Christian Community by
their insistence on the Word of God as the basis of their faith.
Basic Bible Seminar: Draft I
Methodological Note
Question for discussion in the Assembly
Which are the prayers that you know that come from the Bible?
Have you ever shared the Bible with somebody? How did it go?
From the answers that we have given, we have come to the realisation that there are
a lot of what have become common, everyday prayers of the Christians, actually come
from the Bible. The version of the “Our Father”, for example, that we recite many times a
day is from Mt 6:9-13. The first part of the “Hail Mary” is from Lk 1:28,42. There is a whole
book, that of the Psalms, that has prayers for different occasions. The Bible is indeed a book
of prayer and we want to pray it together. Many do this either on their own in quiet prayer
and meditation or through sharing their prayers about a text with others. We are now
going to look more at how to pray the Bible with others in the context of a Bible Sharing.
Bible Sharing is a time for sharing our faith and the facilitator‘s role is to encourage
sharing of as many as possible of the group. This would require an attention, on the one
hand, to those who might be shy and, on the other, to those who might tend to monopolise
the word during the sharing. In as much as it is possible, Bible sharing is not to become the
occasion for some to preach to others about how they should live. Rather, each should say
how the Word of God challenges them personally today. Speaking in the first person
singular is to be encouraged. It is preferable, for example, to say: “The Word of God is
challenging me to…” than to say “the word of God is challenging us to….”.
Concentrating solely on Bible sharing can be dangerous to a group because it can
lead to a tendency of forming an inward looking pious group. However, Bible study
without Bible sharing can also lead a group towards a certain intellectualism that is cut off
from life. The members will thus be deprived of the joy of experiencing that the Word of
God is for life and is life giving. It is important, therefore, to maintain a certain balance
between the two even if the emphasis in one or the other group might be on sharing or on
studying the Word of God. It is helpful for the community to alternate its way of using the
Bible from time to time.
It is important, however, that the group be not too big so that everyone feels free to share
what he or she really wants to share and to ask the questions that might arise in the course
of a Bible study.
another would help the community to welcome the text as the Word of God, the animator
should feel free about it but the community should agree about this before the beginning of
the sharing. The community is also encouraged to come up with its own more inculturated
Bible Sharing Methods that they can also share with others.
An essential part of any Bible Sharing Method is that it leads to some response in
one way or the other. Even when this response is a prayer, the hope is that something will
be lived out concretely later on in daily life. The Bible, after all, is the living Word of the
living God for our lives. Hopefully we can confess boldly like Paul: “I am not ashamed to
preach the gospel, for it is power of God, for the salvation of everyone who believes…” Rm
1:16). It is through our lives that we first of all preach the Gospel.
The final part of the third round is where the difference lies. Instead of a prayer response it
can sometimes the sharing can lead to a response in terms of an action. The other two
rounds of reading are exactly the same, except that now if there is an action to be done the
community would have to agree on WHO will do WHAT WHEN and HOW.
3. There is then a prayerful re-reading aloud of the word(s) that struck each person.
This is followed by a reading of the text again.
4. During a time of silence all listen to what God is saying to each person.
5. Then there is a sharing the word(s) that touched them with comments, if some
desire, rather than discussions and then a choosing the “Word of Life” for the living
during the coming week or month.
6. There is a time of planning for action in the Christian Community. The group
decides WHO does WHAT and WHEN? A report could be given about how the
“Word of Life” was lived in the past week or month with an evaluation of it before
the planning of the next action.
7. The final step is a time of personal spontaneous prayer before the concluding prayer
or hymn.
situation directly. The temptation to force it to address itself to our situations today would
be as wrong as that of forcing it to say things that it was not meant to say.
Methodological Note
Choose one of the one of the Methods and do a Bible sharing
Possible text for the first two methods:
Rm 8:5-17: Life through the Spirit
1 Co 13 : Hymn on love
After the sharing do an evaluation.
What pleased you ?
What did not please you ?
Listen carefully and complete by way of reminder of what was said above.
Basic Bible Seminar: Draft I
Gathering Hymn
Opening Prayer
After Communion
giving of certificate of attendance to those who attended ALL the sessions
sending forth by the Parish Priest or one of the Pastoral Team.
Thanksgiving hymn and dance
Concluding Prayer
The New Jerusalem Bible: Standard Edition (London: Darton, Longman & Todd, 1985)
Christian Community Bible: Catholic Pastoral Edition (Quezon City: Claretians Publications,
1997)
The New Testament: The African Bible Standard: Edition (Nairobi: Paulines Publications,
1995)
B. OTHER BOOKS
Barton, John, Making the Christian Bible (London: Darton, Longman & Todd, 1997)
Dodd, Christine, Making Scriptures Work: A Practical Guide to using Scriptures in the local
Church (London: Geoffrey - Chapman, 1989)
Charpentier, Etienne, How to Read the Old Testament (London: SCM Press, 1982)
Charpentier, Etienne, How to Read the New Testament (London: SCM Press, 1982)
Edmonds, Peter, Celebrating a Bible Week : Five Session on Catholics and the Bible (Nairobi :
Paulines Publications, 1995)
John Paul II, The Church in Africa: Post-Synodal Apostolic Exhortation (Nairobi: Paulines
Publications, 1995)
Lane, William, Reading and praying the Bible: A Handbook for small christian community leaders
and private use (Zambia, Published the author, 1995)
Megivern, James J. (editor), Official Catholic Teachings: Bible Interpretation (North Carolina,
McGrath Publishing Company, 1978)
Pontifical Biblical Commission, The Interpretation of the Bible in the Church (Rome: Vatican
Press, 1993)