Year of Faith Initiative: Sacrament of Reconciliation

What is a myth?

An artist imagines the Tower of Babel

Some of the stories in the "Pre-History" section (chapters 1-11) of Genesis are usually described as "myth." So one of the assignments in the first year of the Catholic Biblical School (our CBS 100) is to write a myth explaining the origins of some contemporary reality. Occasionally students will ask me, "What makes a story a myth?" While defining a whole literary genre can be tricky, here are some definitions and notes to help clarify the matter.

Eerdman's Dictionary of the Bible:
A myth is "a story ... that conveys the fundamental structure of knowledge upon which the ideologies and customs of a particular culture rest."

Well, that's clear as mud! Here's what may be a more "user-friendly" definition:

"Myths are symbolic tales of the distant past (often primordial times) that concern cosmogony and cosmology (the origin and nature of the universe), may be connected to belief systems or rituals, and may serve to direct social action and values." (Taken from the website of Dr. Mary Magoulick, folklorist and Professor of English & Interdisciplinary Studies at Georgia College)

Now, here's the real problem with defining stories in the Bible as myths. In ordinary language, when we say something is a "myth," we often mean that it is untrue! But let's be very clear: When biblical scholars talk about myth, they're are NOT denying the truth contained in Holy Scripture.

Another expert in folklore, Dr. Gregory Schrempp, Professor of Folklore at Indiana University, describes the issue this way:

"'Myth' refers to colorful stories that tell about the origins of humans and the cosmos. Attitudes towards myth vary greatly. Some regard it as a source of spiritual growth, while others see only falsehood. Some see in myth the distinct character of particular cultures, while others see universal patterns. Some regard myth as 'contemporary' and 'alive,' while others think of it as 'ancient' and/or 'dead.'"

The myths that are part of the Book of Genesis are definitely stories, and the biblical text makes no claim that they are factual stories. Most Catholic biblical experts believe them to be fictional. However, the Church nonetheless absolutely insists that these stories ARE filled with truth!

The problem isn't in the Bible, but in our contemporary ways of thinking about truth and falsehood. But ancient writers had no problem using this kind of fictional literature (mythical stories) to teach enduring truths that they felt could not be contained in the medium of nonfictional or historical literature. Contrary to the way people think in our culture, fact and truth are just not always the same thing. The ancient writers and teachers understood this, and God works "incarnationally" through the customs and expectations of the human writers of Scripture.

It was precisely with this kind of issue in mind that Pope Pius XII insisted, as far back as 1943, that the kinds of writing found in the Bible be taken into account when interpreting biblical passages. "Let the interpreter then, with all care and without neglecting any light derived from recent research, endeavor to determine the ... forms of expression he [the sacred writer] employed...." (Divino afflante spiritu, 33-34).

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Jesus’ Death in the Last Supper Narratives

St. Patrick-St. Anthony Parish, Hartford
Saturday, February 16 from 9:30 a.m.-3:30 p.m. and
Sunday, February 17 from 1:00-3:00 p.m.

Although the Last Supper narratives are usually read for the information that they provide about the church’s eucharistic practice, the evangelists used these scenes in each of their Gospels primarily to explain the meaning of Jesus’ death. During this weekend workshop, we will read the accounts of the Last Supper in each of the four Gospels to understand how each account interprets the significance of Jesus’ death and how they open a window onto Christian discipleship and spirituality today.

Presenter: Mr. Paul Sansone
Suggested Offering: $15.00; please bring your own bag lunch for Saturday.

For more information or to register, call the parish at 860-756-4034.

This event is not sponsored by the Catholic Biblical School but is an authorized make-up for certain requirements towards archdiocesan and seminary certificates in biblical studies. Only contact BJ about this program if you wish to request it as a make-up for your missed requirements.

A Weekly Bible Study

February 3, 2013
4th Sunday in Ordinary Time
Luke 4:21-30

“Today this Scripture passage is fulfilled in your hearing.”

The passage from Luke that we hear today is a continuation of last Sunday’s reading. The story takes place early in Jesus’ public ministry. He has just read from the scroll containing the words of the prophet Isaiah, a prophecy about the comfort and hope the Messiah would bring. The people are “amazed at the gracious words that came from his mouth.”  As the people begin to understand the ancient prophecies, they listen ever more intently.

Suddenly, there is a strange turn of events. The crowd is angered by what they hear, intent at driving him from town. But what was it they heard?  What caused the people to be filled with such fury?

Drawing from the Hebrew Scriptures, Jesus cites two examples of God’s mercy extending to all people, not only the Jews. For the chosen people of Israel who believed they were especially privileged – and should be the sole beneficiaries of God’s protection – this was an outrage! Jesus clearly predicts that all people are welcome in the kingdom of God. Disappointed, the people walk away.

What do we choose to hear – or not to hear – as Jesus speaks to us in the Gospels?  When do we turn and walk away?

“If you believe what you like in the Gospel, and reject what you don't like, it is not the Gospel you believe, but yourself.”  St. Augustine of Hippo

The author, Ms. Barbara Gawle, leads Bible studies at her parish, Incarnation Church of Wethersfield, CT. She is a CBS graduate and the 2012 recipient of the Biblical School's highest award, The Lawrence Boadt Memorial Medal.