[throw48k76e]

If we are free to interpret the Bible that way, does that mean the resurrection of Christ is also a metaphor? Maybe they just meant that he is alive in our hearts.

What part of the Bible are up for interpretation, and what parts are considered to be fact?

[hamdingers]

Every part of the Bible is up for interpretation. Which parts you interpret as fact will depend on what worldview you're trying to justify (or which church you're trying to be a member of).

[lo_zamoyski]

Ah, this is a good question. And a big one. Here’s a start, anyway.

Contrary to the historically recent error of sola scriptura, the Bible does not interpret itself. And contrary to the modernists, it is not whatever you want it to mean.

First, what is the general nature of Scripture? It is not meant to be a scientific text. It is meant to communicate, above all, revealed truths about God that are not available to unaided reason (obviously, it also contains things we can know through unaided reason, but the unique value proposition is in what we cannot know by our own wits).

Historically, the tradition of knowledge, indeed the content of Scripture itself, preceded the biblical canon. You needed that tradition to make the determination of what is canonical and what is not. Similarly, you need that tradition to determine the nature of a given book: is a historical in structure, poetic, etc? This unbroken tradition, scholarship, literary analysis, etc. tell us the nature of a given text.

In the case of something like the creation accounts in Genesis (and there are two accounts, which differ), it is clear under such an examination that these are not scientific descriptions. They are written using the language of a pre-scientific culture. They do not tell us in scientific terms how the physical universe was formed. They do tell us that creation is ex nihilo, or out of nothing. (This is not a question of a big bang btw. The big bang is not necessary. It is a question of casuality. God as the Logos - eternal Reason - is the per se - rather than per accidens - cause of the universe’s existence, sustaining it in existence at every moment. God is not some Paley-style watchmaker arranging parts into a watch out of some primordial chaos, and the universe is not the result of some clash of opposing forces.) Genesis also tells us that there was a first human couple and that original sin can be traced to the first freely chosen immoral act. There are no binding or definitive claims about how exactly this all occurred in a historical sense. We don’t know, and as interesting as that question is [0], for the relevant purposes of the text, it doesn’t matter.

The Gospels of the New Testament, however, are very much historical in character. They are eye witness accounts of Christ’s ministry, and the canonical four were deemed to be the only reliable ones. They aren’t figurative, and the early Christians, the many witnesses of Christ’s ministry, and new evidence all align with the received and continuous tradition (indeed, one of the responsibilities of the Catholic Church is to safeguard tradition from “innovation”). Figurative interpretations of the Gospels also tend not to be compelling either, especially in light of tradition.

Obviously, biblical hermeneutics is a big topic that goes beyond an HN post. I’ve included links to a couple of texts that should introduce the material with greater depth and expertise than I can [1][2].

[0] http://edwardfeser.blogspot.com/2011/09/modern-biology-and-o...

[1] https://a.co/d/4xdAc9Y

[2] https://www.vatican.va/content/benedict-xvi/en/apost_exhorta...