How Catholics Should Read the Bible - Revision history

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	==== Pentecost continues ====		==== Pentecost continues ====

	"The greater our openness to God’s word, the more will we be able to recognize that today too the mystery of Pentecost is taking place in God’s Church. The Spirit of the Lord continues to pour out his gifts upon the Church to guide us into all truth, to show us the meaning of the Scriptures and to make us credible heralds of the word of salvation before the world. Thus we return to the First Letter of Saint John. In God’s word, we too have heard, we too have seen and touched the Word of life. We have welcomed by grace the proclamation that eternal life has been revealed, and thus we have come to acknowledge our fellowship with one another, with those who have gone before us marked with the sign of faith, and with all those who throughout the world hear the word, celebrate the Eucharist and by their lives bear witness to charity. This proclamation has been shared with us ~~â€“~~ the Apostle John reminds us ~~â€“~~ so that 'our joy may be complete' (1 Jn 1:4). ... This joy is an ineffable gift which the world cannot give. Celebrations can be organized, but not joy. According to the Scripture, joy is the fruit of the Holy Spirit (cf. Gal 5:22) who enables us to enter into the word and enables the divine word to enter into us and to bear fruit for eternal life. By proclaiming God’s word in the power of the Holy Spirit, we also wish to share the source of true joy, not a superficial and fleeting joy, but the joy born of the awareness that the Lord Jesus alone has words of everlasting life (cf. Jn 6:68)" (§ 123).		"The greater our openness to God’s word, the more will we be able to recognize that today too the mystery of Pentecost is taking place in God’s Church. The Spirit of the Lord continues to pour out his gifts upon the Church to guide us into all truth, to show us the meaning of the Scriptures and to make us credible heralds of the word of salvation before the world. Thus we return to the First Letter of Saint John. In God’s word, we too have heard, we too have seen and touched the Word of life. We have welcomed by grace the proclamation that eternal life has been revealed, and thus we have come to acknowledge our fellowship with one another, with those who have gone before us marked with the sign of faith, and with all those who throughout the world hear the word, celebrate the Eucharist and by their lives bear witness to charity. This proclamation has been shared with us - the Apostle John reminds us - so that 'our joy may be complete' (1 Jn 1:4). ... This joy is an ineffable gift which the world cannot give. Celebrations can be organized, but not joy. According to the Scripture, joy is the fruit of the Holy Spirit (cf. Gal 5:22) who enables us to enter into the word and enables the divine word to enter into us and to bear fruit for eternal life. By proclaiming God’s word in the power of the Holy Spirit, we also wish to share the source of true joy, not a superficial and fleeting joy, but the joy born of the awareness that the Lord Jesus alone has words of everlasting life (cf. Jn 6:68)" (§ 123).

	:;Notes for "Verbum Domini"		:;Notes for "Verbum Domini"

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	! Christ		! Christ
	\| A human being anointed with oil to be the King of Israel or the High Priest in the Temple.		\| A human being anointed with oil to be the King of Israel or the High Priest in the Temple.
	\| "Christ" now means Jesus, God, the Son, Incarnate as true man, and anointed with the Holy Spirit. Jesus is ''both'' King and Priest--something that was never true in the [[TNK\|Old Testament]].		\| "Christ" now means Jesus, God, the Son, Incarnate as true man, and anointed with the Holy Spirit. Jesus is ''both'' King and Priest — something that was never true in the [[TNK\|Old Testament]].
	\|-		\|-
	! King		! King
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	When Jesus ascended into Heaven, He left a Body, not a "book." The teachings of the Church, the Body of Christ, long preceded the development of the New Testament scriptures (20 to 50 years!). The understanding of doctrine came before the written exposition of doctrine, and it did not die out when some aspects of the faith were expressed in writing. The Church possesses the mind of Christ because she is filled with the Spirit of Christ. She knows how to discern which passages are to be taken literally and which are not:		When Jesus ascended into Heaven, He left a Body, not a "book." The teachings of the Church, the Body of Christ, long preceded the development of the New Testament scriptures (20 to 50 years!). The understanding of doctrine came before the written exposition of doctrine, and it did not die out when some aspects of the faith were expressed in writing. The Church possesses the mind of Christ because she is filled with the Spirit of Christ. She knows how to discern which passages are to be taken literally and which are not:

	The Church--and her Scriptures--developed from the hearts and minds of the Body of Christ as they handed on to the next generation what had been handed on to them [http://www.usccb.org/nab/bible/1corinthians/1corinthians15.htm (1 Cor 15:3-4).]		The Church — and her Scriptures — developed from the hearts and minds of the Body of Christ as they handed on to the next generation what had been handed on to them [http://www.usccb.org/nab/bible/1corinthians/1corinthians15.htm (1 Cor 15:3-4).]

	Tradition came first and has never died out, even though some aspects of it were faithfully expressed in the Scriptures that emerged from the life of the Body. Putting some aspects of the faith into writing never killed the Body of Christ. At no time in history has it been necessary to re-create the living Body of Christ from the disembodied Word of God. Paul speaks of ''preachers'' carrying the Word of Christ to the world, not a "''book''."		Tradition came first and has never died out, even though some aspects of it were faithfully expressed in the Scriptures that emerged from the life of the Body. Putting some aspects of the faith into writing never killed the Body of Christ. At no time in history has it been necessary to re-create the living Body of Christ from the disembodied Word of God. Paul speaks of ''preachers'' carrying the Word of Christ to the world, not a "''book''."
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	=== Divino Afflante Spiritu ===		=== Divino Afflante Spiritu ===
	[http://www.catholicculture.org/culture/library/view.cfm?id=4966 ''Divino Afflante Spiritu'' (On Promoting Biblical Studies)]--Pope Pius XII, 1943, celebrating the fiftieth anniversary of ''Providentissimus Deus'' (1893).		[http://www.catholicculture.org/culture/library/view.cfm?id=4966 ''Divino Afflante Spiritu'' (On Promoting Biblical Studies)] — Pope Pius XII, 1943, celebrating the fiftieth anniversary of ''Providentissimus Deus'' (1893).

	{\|{{Prettytable}}		{\|{{Prettytable}}
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	\|§3		\|§3
	\|There is no error whatsoever if the sacred writer, speaking of things of the physical order '''"went by what sensibly appeared"''' as the Angelic Doctor says,<ref>Cf. I, q. 70, art. I ad 3.</ref> speaking either "in figurative language, or in terms which were commonly used at the time, and which in many instances are in daily use at this day, even among the most eminent men of science." For "the sacred writers, or to speak more accurately"--the words are St. Augustine's<ref>De Gen. ad litt. 2, 9, 20; PL 34, col. 270 s.; CSEL 28 (Sectio III, pars. 2), p. 46.</ref>--"the Holy Spirit, Who spoke by them, '''did not intend to teach men these things--that is, the essential nature of the things of the universe--things in no way profitable to salvation'''"; which principle "will apply to cognate sciences, and especially to history,"<ref>Leonis XIII acta XIII, p. 355; Ench. Bibl. n. 106; supra, p. 22.</ref> that is, by refuting, "in a somewhat similar way the fallacies of the adversaries and defending the historical truth of Sacred Scripture from their attacks."<ref>Cf. Benedictus XV, Enc. Spiritus Paraclitus, Acta Ap. Sedis XII (1920), p. 396; Ench. Bibl. n. 471; supra p. 53.</ref>		\|There is no error whatsoever if the sacred writer, speaking of things of the physical order '''"went by what sensibly appeared"''' as the Angelic Doctor says,<ref>Cf. I, q. 70, art. I ad 3.</ref> speaking either "in figurative language, or in terms which were commonly used at the time, and which in many instances are in daily use at this day, even among the most eminent men of science." For "the sacred writers, or to speak more accurately" — the words are St. Augustine's<ref>De Gen. ad litt. 2, 9, 20; PL 34, col. 270 s.; CSEL 28 (Sectio III, pars. 2), p. 46.</ref> — "the Holy Spirit, Who spoke by them, '''did not intend to teach men these things — that is, the essential nature of the things of the universe — things in no way profitable to salvation'''"; which principle "will apply to cognate sciences, and especially to history,"<ref>Leonis XIII acta XIII, p. 355; Ench. Bibl. n. 106; supra, p. 22.</ref> that is, by refuting, "in a somewhat similar way the fallacies of the adversaries and defending the historical truth of Sacred Scripture from their attacks."<ref>Cf. Benedictus XV, Enc. Spiritus Paraclitus, Acta Ap. Sedis XII (1920), p. 396; Ench. Bibl. n. 471; supra p. 53.</ref>
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	! colspan="2"\| Interpretation begins with the literal meaning		! colspan="2"\| Interpretation begins with the literal meaning
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	\|§24		\|§24
	\|The commentators of the Sacred Letters, mindful of the fact that here there is question of a divinely inspired text, '''the care and interpretation of which have been confided to the Church by God Himself''', should no less diligently '''take into account the explanations and declarations of the teaching authority of the Church''', as likewise the interpretation given by the Holy Fathers, and even "the analogy of faith" as Leo XIII most wisely observed in the Encyclical Letter Providentissimus Deus.<ref>Leonis XIII Acta XIII, pp. 345-346; Ench. Bibl. n. 94-96; infra, pp. 15-16.</ref> With special zeal should they apply themselves, not only to expounding exclusively these matters which belong to the '''historical, archaeological, philological and other auxiliary sciences'''--as, to Our regret, is done in certain commentaries,--but, having duly referred to these, in so far as they may aid the exegesis, they should set forth in particular the '''theological doctrine in faith and morals of the individual books or texts''' so that their exposition may not only aid the professors of theology in their explanations and proofs of the dogmas of faith, but may also be of assistance to priests in their presentation of Christian doctrine to the people, and in fine may help all the faithful to lead a life that is holy and worthy of a Christian.		\|The commentators of the Sacred Letters, mindful of the fact that here there is question of a divinely inspired text, '''the care and interpretation of which have been confided to the Church by God Himself''', should no less diligently '''take into account the explanations and declarations of the teaching authority of the Church''', as likewise the interpretation given by the Holy Fathers, and even "the analogy of faith" as Leo XIII most wisely observed in the Encyclical Letter Providentissimus Deus.<ref>Leonis XIII Acta XIII, pp. 345-346; Ench. Bibl. n. 94-96; infra, pp. 15-16.</ref> With special zeal should they apply themselves, not only to expounding exclusively these matters which belong to the '''historical, archaeological, philological and other auxiliary sciences''' — as, to Our regret, is done in certain commentaries, — but, having duly referred to these, in so far as they may aid the exegesis, they should set forth in particular the '''theological doctrine in faith and morals of the individual books or texts''' so that their exposition may not only aid the professors of theology in their explanations and proofs of the dogmas of faith, but may also be of assistance to priests in their presentation of Christian doctrine to the people, and in fine may help all the faithful to lead a life that is holy and worthy of a Christian.
	\|-		\|-
	! colspan="2"\| Spiritual meanings go beyond the literal sense of the text		! colspan="2"\| Spiritual meanings go beyond the literal sense of the text
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	\|§38		\|§38
	\|Hence the Catholic commentator, in order to comply with the present needs of biblical studies, in explaining the Sacred Scripture and in '''demonstrating and proving its immunity from all error''', should also make a prudent use of this means, determine, that is, to what extent '''the manner of expression''' or '''the literary mode''' ''[genre]'' adopted by the sacred writer may lead to '''a correct and genuine interpretation'''; and let him be convinced that this part of his office cannot be neglected without serious detriment to Catholic exegesis. Not infrequently--to mention only one instance--when some persons reproachfully charge the Sacred Writers with some historical error or inaccuracy in the recording of facts, on closer examination it turns out to be nothing else than those '''customary modes of expression and narration peculiar to the ancients, which used to be employed in the mutual dealings of social life and which in fact were sanctioned by common usage.'''		\|Hence the Catholic commentator, in order to comply with the present needs of biblical studies, in explaining the Sacred Scripture and in '''demonstrating and proving its immunity from all error''', should also make a prudent use of this means, determine, that is, to what extent '''the manner of expression''' or '''the literary mode''' ''[genre]'' adopted by the sacred writer may lead to '''a correct and genuine interpretation'''; and let him be convinced that this part of his office cannot be neglected without serious detriment to Catholic exegesis. Not infrequently — to mention only one instance — when some persons reproachfully charge the Sacred Writers with some historical error or inaccuracy in the recording of facts, on closer examination it turns out to be nothing else than those '''customary modes of expression and narration peculiar to the ancients, which used to be employed in the mutual dealings of social life and which in fact were sanctioned by common usage.'''
	\|-		\|-
	! colspan="2"\| The different kinds of writing required different kinds of reading		! colspan="2"\| The different kinds of writing required different kinds of reading
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	\|§47		\|§47
	\|Let all the other sons of the Church bear in mind that the efforts of these resolute laborers in the vineyard of the Lord should be judged not only with equity and justice, but also with the greatest charity; all moreover should '''abhor that intemperate zeal which imagines that whatever is new should for that very reason be opposed or suspected'''. Let them bear in mind above all that in the rules and laws promulgated by the Church there is question of doctrine regarding faith and morals; and that in the immense matter contained in the Sacred Books--legislative, historical, sapiential and prophetical--'''there are but few texts whose sense has been defined by the authority of the Church, nor are those more numerous about which the teaching of the Holy Fathers is unanimous'''. There remain therefore many things, and of the greatest importance, in the discussion and exposition of which the skill and genius of Catholic commentators may and ought to be freely exercised, so that each may contribute his part to the advantage of all, to the continued progress of the sacred doctrine and to the defense and honor of the Church.		\|Let all the other sons of the Church bear in mind that the efforts of these resolute laborers in the vineyard of the Lord should be judged not only with equity and justice, but also with the greatest charity; all moreover should '''abhor that intemperate zeal which imagines that whatever is new should for that very reason be opposed or suspected'''. Let them bear in mind above all that in the rules and laws promulgated by the Church there is question of doctrine regarding faith and morals; and that in the immense matter contained in the Sacred Books — legislative, historical, sapiential and prophetical — '''there are but few texts whose sense has been defined by the authority of the Church, nor are those more numerous about which the teaching of the Holy Fathers is unanimous'''. There remain therefore many things, and of the greatest importance, in the discussion and exposition of which the skill and genius of Catholic commentators may and ought to be freely exercised, so that each may contribute his part to the advantage of all, to the continued progress of the sacred doctrine and to the defense and honor of the Church.
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	! colspan="2"\| "Profane science" can help us understand Sacred Scripture		! colspan="2"\| "Profane science" can help us understand Sacred Scripture
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	=== Verbum Domini ===		=== Verbum Domini ===
	[http://www.vatican.va/holy_father/benedict_xvi/apost_exhortations/documents/hf_ben-xvi_exh_20100930_verbum-domini_en.pdf Verbum Domini]--2010 Apostolic Exhortation by Bendedict XVI.		[http://www.vatican.va/holy_father/benedict_xvi/apost_exhortations/documents/hf_ben-xvi_exh_20100930_verbum-domini_en.pdf Verbum Domini] — 2010 Apostolic Exhortation by Bendedict XVI.

	==== The Church produced the Scriptures ====		==== The Church produced the Scriptures ====

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	==== The New Testament re-interprets the Old Testament ====		==== The New Testament re-interprets the Old Testament ====

	"In a word, while acknowledging the validity and necessity, as well as the limits, of the historical-critical method, we learn from the Fathers that exegesis "is truly faithful to the proper intention of biblical texts when it goes not only to the heart of their formulation to find the reality of faith there expressed, but also seeks to link this reality to the experience of faith in our present world."<ref>Pontifical Biblical Commission, "The Interpretation of the Bible in the Church" (15 April 1993), II, A, 2: Enchiridion Vaticanum 13, No. 2987.</ref> Only against this horizon can we recognize that the word of God is living and addressed to each of us in the here and now of our lives. In this sense, the Pontifical Biblical Commission’s definition of the spiritual sense, as understood by Christian faith, remains fully valid: it is ~~â€œthe~~ meaning expressed by the biblical texts when read, under the influence of the Holy Spirit, in the context of the paschal mystery of Christ and of the new life which flows from it. This context truly exists. In it the New Testament recognizes the fulfillment of the Scriptures. It is therefore quite acceptable to re-read the Scriptures in the light of this new context, which is that of life in the Spirit"<ref>Ibid., II, B, 2: Enchiridion Vaticanum 13, No. 3003.</ref> (§ 37).		"In a word, while acknowledging the validity and necessity, as well as the limits, of the historical-critical method, we learn from the Fathers that exegesis "is truly faithful to the proper intention of biblical texts when it goes not only to the heart of their formulation to find the reality of faith there expressed, but also seeks to link this reality to the experience of faith in our present world."<ref>Pontifical Biblical Commission, "The Interpretation of the Bible in the Church" (15 April 1993), II, A, 2: Enchiridion Vaticanum 13, No. 2987.</ref> Only against this horizon can we recognize that the word of God is living and addressed to each of us in the here and now of our lives. In this sense, the Pontifical Biblical Commission’s definition of the spiritual sense, as understood by Christian faith, remains fully valid: it is “the meaning expressed by the biblical texts when read, under the influence of the Holy Spirit, in the context of the paschal mystery of Christ and of the new life which flows from it. This context truly exists. In it the New Testament recognizes the fulfillment of the Scriptures. It is therefore quite acceptable to re-read the Scriptures in the light of this new context, which is that of life in the Spirit"<ref>Ibid., II, B, 2: Enchiridion Vaticanum 13, No. 3003.</ref> (§ 37).

	==== Lex orandi, lex credendi ====		==== Lex orandi, lex credendi ====

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	* [[Rules for Thinking with the Church]].		* [[Rules for Thinking with the Church]].
	* The story of Philip and the Ethiopian shows that we need to be taught how to understand the Scriptures: "Philip ran up and heard him reading Isaiah the prophet and said, 'Do you understand what you are reading?' He replied, 'How can I, unless someone instructs me?' So he invited Philip to get in and sit with him" [http://www.usccb.org/bible/acts/8:27 (Acts 8:30-31).]		* The story of Philip and the Ethiopian shows that we need to be taught how to understand the Scriptures: "Philip ran up and heard him reading Isaiah the prophet and said, 'Do you understand what you are reading?' He replied, 'How can I, unless someone instructs me?' So he invited Philip to get in and sit with him" [http://www.usccb.org/bible/acts/8:27 (Acts 8:30-31).]
	* "In their work of interpretation, Catholic exegetes must never forget that what they are interpreting is the word of God. Their common task is not finished when they have simply determined sources, defined forms or explained literary procedures. They arrive at the true goal of their work only when they have explained the meaning of the biblical text as ~~Godâ€™s~~ word for today" ([http://www.ewtn.com/library/curia/pbcinter.htm "The Interpretation of the Bible in the Church,"] Pontifical Biblical Commission, March 18, 1994, with a Preface by Cardinal Ratzinger (later Pope Benedict XVI), III, C, 1).		* "In their work of interpretation, Catholic exegetes must never forget that what they are interpreting is the word of God. Their common task is not finished when they have simply determined sources, defined forms or explained literary procedures. They arrive at the true goal of their work only when they have explained the meaning of the biblical text as God’s word for today" ([http://www.ewtn.com/library/curia/pbcinter.htm "The Interpretation of the Bible in the Church,"] Pontifical Biblical Commission, March 18, 1994, with a Preface by Cardinal Ratzinger (later Pope Benedict XVI), III, C, 1).
	* Without guidance, it is easy to distort the meaning of the scriptures: "And consider the patience of our Lord as salvation, as our beloved brother Paul, according to the wisdom given to him, also wrote to you, speaking of these things as he does in all his letters. '''In them there are some things hard to understand that the ignorant and unstable distort to their own destruction, just as they do the other scriptures'''" [http://www.usccb.org/bible/2pt/3:14 (2 Pet 3:15-16).]		* Without guidance, it is easy to distort the meaning of the scriptures: "And consider the patience of our Lord as salvation, as our beloved brother Paul, according to the wisdom given to him, also wrote to you, speaking of these things as he does in all his letters. '''In them there are some things hard to understand that the ignorant and unstable distort to their own destruction, just as they do the other scriptures'''" [http://www.usccb.org/bible/2pt/3:14 (2 Pet 3:15-16).]

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	==== The New Testament re-interprets the Old Testament ====		==== The New Testament re-interprets the Old Testament ====

	"In a word, while acknowledging the validity and necessity, as well as the limits, of the historical-critical method, we learn from the Fathers that exegesis "is truly faithful to the proper intention of biblical texts when it goes not only to the heart of their formulation to find the reality of faith there expressed, but also seeks to link this reality to the experience of faith in our present world."<ref>Pontifical Biblical Commission, "The Interpretation of the Bible in the Church" (15 April 1993), II, A, 2: Enchiridion Vaticanum 13, No. 2987.</ref> Only against this horizon can we recognize that the word of God is living and addressed to each of us in the here and now of our lives. In this sense, the Pontifical Biblical ~~Commissionâ€™s~~ definition of the spiritual sense, as understood by Christian faith, remains fully valid: it is â€œthe meaning expressed by the biblical texts when read, under the influence of the Holy Spirit, in the context of the paschal mystery of Christ and of the new life which flows from it. This context truly exists. In it the New Testament recognizes the fulfillment of the Scriptures. It is therefore quite acceptable to re-read the Scriptures in the light of this new context, which is that of life in the Spirit"<ref>Ibid., II, B, 2: Enchiridion Vaticanum 13, No. 3003.</ref> (§ 37).		"In a word, while acknowledging the validity and necessity, as well as the limits, of the historical-critical method, we learn from the Fathers that exegesis "is truly faithful to the proper intention of biblical texts when it goes not only to the heart of their formulation to find the reality of faith there expressed, but also seeks to link this reality to the experience of faith in our present world."<ref>Pontifical Biblical Commission, "The Interpretation of the Bible in the Church" (15 April 1993), II, A, 2: Enchiridion Vaticanum 13, No. 2987.</ref> Only against this horizon can we recognize that the word of God is living and addressed to each of us in the here and now of our lives. In this sense, the Pontifical Biblical Commission’s definition of the spiritual sense, as understood by Christian faith, remains fully valid: it is â€œthe meaning expressed by the biblical texts when read, under the influence of the Holy Spirit, in the context of the paschal mystery of Christ and of the new life which flows from it. This context truly exists. In it the New Testament recognizes the fulfillment of the Scriptures. It is therefore quite acceptable to re-read the Scriptures in the light of this new context, which is that of life in the Spirit"<ref>Ibid., II, B, 2: Enchiridion Vaticanum 13, No. 3003.</ref> (§ 37).

	==== Lex orandi, lex credendi ====		==== Lex orandi, lex credendi ====
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	==== Pentecost continues ====		==== Pentecost continues ====

	"The greater our openness to ~~Godâ€™s~~ word, the more will we be able to recognize that today too the mystery of Pentecost is taking place in ~~Godâ€™s~~ Church. The Spirit of the Lord continues to pour out his gifts upon the Church to guide us into all truth, to show us the meaning of the Scriptures and to make us credible heralds of the word of salvation before the world. Thus we return to the First Letter of Saint John. In ~~Godâ€™s~~ word, we too have heard, we too have seen and touched the Word of life. We have welcomed by grace the proclamation that eternal life has been revealed, and thus we have come to acknowledge our fellowship with one another, with those who have gone before us marked with the sign of faith, and with all those who throughout the world hear the word, celebrate the Eucharist and by their lives bear witness to charity. This proclamation has been shared with us â€“ the Apostle John reminds us â€“ so that 'our joy may be complete' (1 Jn 1:4). ... This joy is an ineffable gift which the world cannot give. Celebrations can be organized, but not joy. According to the Scripture, joy is the fruit of the Holy Spirit (cf. Gal 5:22) who enables us to enter into the word and enables the divine word to enter into us and to bear fruit for eternal life. By proclaiming ~~Godâ€™s~~ word in the power of the Holy Spirit, we also wish to share the source of true joy, not a superficial and fleeting joy, but the joy born of the awareness that the Lord Jesus alone has words of everlasting life (cf. Jn 6:68)" (§ 123).		"The greater our openness to God’s word, the more will we be able to recognize that today too the mystery of Pentecost is taking place in God’s Church. The Spirit of the Lord continues to pour out his gifts upon the Church to guide us into all truth, to show us the meaning of the Scriptures and to make us credible heralds of the word of salvation before the world. Thus we return to the First Letter of Saint John. In God’s word, we too have heard, we too have seen and touched the Word of life. We have welcomed by grace the proclamation that eternal life has been revealed, and thus we have come to acknowledge our fellowship with one another, with those who have gone before us marked with the sign of faith, and with all those who throughout the world hear the word, celebrate the Eucharist and by their lives bear witness to charity. This proclamation has been shared with us â€“ the Apostle John reminds us â€“ so that 'our joy may be complete' (1 Jn 1:4). ... This joy is an ineffable gift which the world cannot give. Celebrations can be organized, but not joy. According to the Scripture, joy is the fruit of the Holy Spirit (cf. Gal 5:22) who enables us to enter into the word and enables the divine word to enter into us and to bear fruit for eternal life. By proclaiming God’s word in the power of the Holy Spirit, we also wish to share the source of true joy, not a superficial and fleeting joy, but the joy born of the awareness that the Lord Jesus alone has words of everlasting life (cf. Jn 6:68)" (§ 123).

	:;Notes for "Verbum Domini"		:;Notes for "Verbum Domini"

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	\|As in our age, indeed '''new questions and new difficulties are multiplied''', so, by God's favor, new means and aids to exegesis are also provided. Among these it is worthy of special mention that Catholic theologians, following the teaching of the Holy Fathers and especially of the Angelic and Common Doctor, have examined and explained the nature and effects of biblical inspiration more exactly and more fully than was wont to be done in previous ages. For having begun by expounding minutely the principle that '''the inspired writer, in composing the sacred book, is the living and reasonable instrument of the Holy Spirit''', they rightly observe that, '''impelled by the divine motion, he so uses his faculties and powers, that from the book composed by him all may easily infer "the special character of each one and, as it were, his personal traits."'''<ref>Cf. Benedict XV, Encyclical Spiritus Paraclitus; Acta Ap. Sedis XII (1920), p. 390; Ench. Bibl. n. 461; supra, pp. 46-47.</ref> Let the interpreter then, with all care and without neglecting any light derived from recent research, endeavor to '''determine the peculiar character and circumstances of the sacred writer, the age in which he lived, the sources written or oral to which he had recourse and the forms of expression he employed.'''		\|As in our age, indeed '''new questions and new difficulties are multiplied''', so, by God's favor, new means and aids to exegesis are also provided. Among these it is worthy of special mention that Catholic theologians, following the teaching of the Holy Fathers and especially of the Angelic and Common Doctor, have examined and explained the nature and effects of biblical inspiration more exactly and more fully than was wont to be done in previous ages. For having begun by expounding minutely the principle that '''the inspired writer, in composing the sacred book, is the living and reasonable instrument of the Holy Spirit''', they rightly observe that, '''impelled by the divine motion, he so uses his faculties and powers, that from the book composed by him all may easily infer "the special character of each one and, as it were, his personal traits."'''<ref>Cf. Benedict XV, Encyclical Spiritus Paraclitus; Acta Ap. Sedis XII (1920), p. 390; Ench. Bibl. n. 461; supra, pp. 46-47.</ref> Let the interpreter then, with all care and without neglecting any light derived from recent research, endeavor to '''determine the peculiar character and circumstances of the sacred writer, the age in which he lived, the sources written or oral to which he had recourse and the forms of expression he employed.'''
	\|-		\|-
	! colspan="2"\| The authors used various kinds [''genres''] ~~of writing~~		! colspan="2"\| The authors used various kinds of writing ["''genres''"]
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	\|§35		\|§35

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Vatican II

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	\|§11		\|§11
	\| ''God is the author of all of the OT & NT. The human authors "made full use of their powers and faculties" while writing, so that they are also "true authors" of the books.''		\| ''God is the author of all of the OT & NT. The human authors "made full use of their powers and faculties" while writing, so that they are also "true authors" of the books.''

			::Those '''divinely revealed realities''' which are contained and presented in Sacred Scripture have been committed to writing under the inspiration of the Holy Spirit. For holy mother Church, relying on the belief of the Apostles (see John 20:31; 2 Tim. 3:16; 2 Peter 1:19-20, 3:15-16), holds that the books of both the Old and New Testaments '''in their entirety, with all their parts,''' are sacred and canonical because 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.<ref>Cf. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 2 "On Revelation:" Denzinger 1787 (3006); Biblical Commission, Decree of June 18,1915: Denzinger 2180 (3629): EB 420; Holy Office, Epistle of Dec. 22, 1923: EB 499.</ref> In composing the sacred books, God chose men and while employed by Him<ref>Cf. Pius XII, encyclical "Divino Afflante Spiritu," Sept. 30, 1943: A.A.S. 35 (1943) p. 314; Enchiridion Bible. (EB) 556.</ref> they made use of their powers and abilities, so that with Him acting in them and through them,<ref>"In" and "for" man: cf. Heb. 1, and 4, 7; ("in"): 2 Sm. 23,2; Matt.1:22 and various places; ("for"): First Vatican Council, Schema on Catholic Doctrine, note 9: Coll. Lac. VII, 522.</ref> they, as true authors, consigned to writing everything and only those things which He wanted.<ref>Leo XIII, encyclical "Providentissimus Deus," Nov. 18, 1893: Denzinger 1952 (3293); EB 125.</ref> ...

	:: '''"The books of Scripture, firmly, faithfully and without error, teach that truth which God, for the sake of our salvation, wished to see confided to the sacred Scriptures."'''		:: '''"The books of Scripture, firmly, faithfully and without error, teach that truth which God, for the sake of our salvation, wished to see confided to the sacred Scriptures."'''

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	\|§37		\|§37
	\|Nevertheless no one, who has a correct idea of biblical inspiration, will be surprised to find, even in the Sacred Writers, as in other ancient authors, certain fixed ways of expounding and narrating, certain definite '''idioms''', especially of a kind peculiar to the Semitic tongues, so-called '''approximations''', and certain '''hyperbolical modes of expression''', nay, at times, even '''paradoxical''', which even help to impress the ideas more deeply on the mind. For of the modes of expression which, among ancient peoples, and especially those of the East, human language used to express its thought, '''none is excluded from the Sacred Books, provided the way of speaking adopted in no wise contradicts the holiness and truth of God,''' as, with his customary wisdom, the Angelic Doctor already observed in these words: "In Scripture divine things are presented to us in the manner which is in common use amongst men."<ref>Comment. ad Hebr. cap. 1, lectio 4.</ref>		\|Nevertheless no one, who has a correct idea of biblical inspiration, will be surprised to find, even in the Sacred Writers, as in other ancient authors, certain fixed ways of expounding and narrating, certain definite '''idioms''', especially of a kind peculiar to the Semitic tongues, so-called '''approximations''', and certain '''hyperbolical modes of expression''', nay, at times, even '''paradoxical''', which even help to impress the ideas more deeply on the mind. For of the modes of expression which, among ancient peoples, and especially those of the East, human language used to express its thought, '''none is excluded from the Sacred Books, provided the way of speaking adopted in no wise contradicts the holiness and truth of God,''' as, with his customary wisdom, the Angelic Doctor already observed in these words: "In Scripture divine things are presented to us in the manner which is in common use amongst men."<ref>Comment. ad Hebr. cap. 1, lectio 4.</ref>
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	\|§38		\|§38
	\|Hence the Catholic commentator, in order to comply with the present needs of biblical studies, in explaining the Sacred Scripture and in '''demonstrating and proving its immunity from all error''', should also make a prudent use of this means, determine, that is, to what extent the manner of expression or the literary mode adopted by the sacred writer may lead to '''a correct and genuine interpretation'''; and let him be convinced that this part of his office cannot be neglected without serious detriment to Catholic exegesis. Not infrequently--to mention only one instance--when some persons reproachfully charge the Sacred Writers with some historical error or inaccuracy in the recording of facts, on closer examination it turns out to be nothing else than those '''customary modes of expression and narration peculiar to the ancients, which used to be employed in the mutual dealings of social life and which in fact were sanctioned by common usage.'''		\|Hence the Catholic commentator, in order to comply with the present needs of biblical studies, in explaining the Sacred Scripture and in '''demonstrating and proving its immunity from all error''', should also make a prudent use of this means, determine, that is, to what extent '''the manner of expression''' or '''the literary mode''' ''[genre]'' adopted by the sacred writer may lead to '''a correct and genuine interpretation'''; and let him be convinced that this part of his office cannot be neglected without serious detriment to Catholic exegesis. Not infrequently--to mention only one instance--when some persons reproachfully charge the Sacred Writers with some historical error or inaccuracy in the recording of facts, on closer examination it turns out to be nothing else than those '''customary modes of expression and narration peculiar to the ancients, which used to be employed in the mutual dealings of social life and which in fact were sanctioned by common usage.'''
			\|-
			! colspan="2"\| The different kinds of writing required different kinds of reading
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	\|§39		\|§39
	\|When then such modes of expression are met within the sacred text, which, being meant for men, is couched in human language, '''justice demands that they be no more taxed with error than when they occur in the ordinary intercourse of daily life'''.		\|When then such modes of expression are met within the sacred text, which, being meant for men, is couched in human language, '''justice demands that they be no more taxed with error than when they occur in the ordinary intercourse of daily life'''.
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			! colspan="2"\| Human sciences can help us understand the context of the Scriptures
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	\|§40		\|§40
	\|Let those who cultivate biblical studies turn their attention with all due diligence towards this point and let them neglect none of those discoveries, whether in the domain of archaeology or in ancient history or literature, which serve to make better known '''the mentality of the ancient writers, as well as their manner and art of reasoning, narrating and writing'''.		\|Let those who cultivate biblical studies turn their attention with all due diligence towards this point and let them neglect none of those discoveries, whether in the domain of archaeology or in ancient history or literature, which serve to make better known '''the mentality of the ancient writers, as well as their manner and art of reasoning, narrating and writing'''.
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			! colspan="2"\| All truth is from God, even in the humanities and science
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	\|§41		\|§41
	\|For '''all human knowledge, even the nonsacred, has indeed its own proper dignity and excellence, being a finite participation of the infinite knowledge of God''', but it acquires a new and higher dignity and, as it were, a consecration, when it is employed to cast a brighter light upon the things of God.		\|For '''all human knowledge, even the nonsacred, has indeed its own proper dignity and excellence, being a finite participation of the infinite knowledge of God''', but it acquires a new and higher dignity and, as it were, a consecration, when it is employed to cast a brighter light upon the things of God.
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			! colspan="2"\| We may have to wait for clarity and understanding
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	\|§44		\|§44
	\|Nevertheless no one will be surprised, if all difficulties are not yet solved and overcome; but that even today serious problems greatly exercise the minds of Catholic exegetes. We should not lose courage on this account; nor should we forget that in the human sciences the same happens as in the natural world; that is to say, '''new beginnings grow little by little and fruits are gathered only after many labors'''. Thus it has happened that certain disputed points, which in the past remained unsolved and in suspense, in our days, with the progress of studies, have found a satisfactory solution. Hence there are grounds for hope that those also will by constant effort be at last made clear, which now seem most complicated and difficult.		\|Nevertheless no one will be surprised, if all difficulties are not yet solved and overcome; but that even today serious problems greatly exercise the minds of Catholic exegetes. We should not lose courage on this account; nor should we forget that in the human sciences the same happens as in the natural world; that is to say, '''new beginnings grow little by little and fruits are gathered only after many labors'''. Thus it has happened that certain disputed points, which in the past remained unsolved and in suspense, in our days, with the progress of studies, have found a satisfactory solution. Hence there are grounds for hope that those also will by constant effort be at last made clear, which now seem most complicated and difficult.
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			! colspan="2"\| Some questions may remain unanswered
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	\|§45		\|§45
	\|'''No wonder if of one or other question no solution wholly satisfactory will ever be found''', since sometimes we have to do with matters obscure in themselves and too remote from our times and our experience; and since exegesis also, like all other most important sciences, has its secrets, which, impenetrable to our minds, by no efforts whatsoever can be unraveled.		\|'''No wonder if of one or other question no solution wholly satisfactory will ever be found''', since sometimes we have to do with matters obscure in themselves and too remote from our times and our experience; and since exegesis also, like all other most important sciences, has its secrets, which, impenetrable to our minds, by no efforts whatsoever can be unraveled.
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			! colspan="2"\| There is room for new ideas in response to new questions
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	\|§47		\|§47
	\|Let all the other sons of the Church bear in mind that the efforts of these resolute laborers in the vineyard of the Lord should be judged not only with equity and justice, but also with the greatest charity; all moreover should '''abhor that intemperate zeal which imagines that whatever is new should for that very reason be opposed or suspected'''. Let them bear in mind above all that in the rules and laws promulgated by the Church there is question of doctrine regarding faith and morals; and that in the immense matter contained in the Sacred Books--legislative, historical, sapiential and prophetical--'''there are but few texts whose sense has been defined by the authority of the Church, nor are those more numerous about which the teaching of the Holy Fathers is unanimous'''. There remain therefore many things, and of the greatest importance, in the discussion and exposition of which the skill and genius of Catholic commentators may and ought to be freely exercised, so that each may contribute his part to the advantage of all, to the continued progress of the sacred doctrine and to the defense and honor of the Church.		\|Let all the other sons of the Church bear in mind that the efforts of these resolute laborers in the vineyard of the Lord should be judged not only with equity and justice, but also with the greatest charity; all moreover should '''abhor that intemperate zeal which imagines that whatever is new should for that very reason be opposed or suspected'''. Let them bear in mind above all that in the rules and laws promulgated by the Church there is question of doctrine regarding faith and morals; and that in the immense matter contained in the Sacred Books--legislative, historical, sapiential and prophetical--'''there are but few texts whose sense has been defined by the authority of the Church, nor are those more numerous about which the teaching of the Holy Fathers is unanimous'''. There remain therefore many things, and of the greatest importance, in the discussion and exposition of which the skill and genius of Catholic commentators may and ought to be freely exercised, so that each may contribute his part to the advantage of all, to the continued progress of the sacred doctrine and to the defense and honor of the Church.
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			! colspan="2"\| "Profane science" can help us understand Sacred Scripture
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	\|§48		\|§48
	\|This true liberty of the children of God, which '''adheres faithfully to the teaching of the Church''' and '''accepts and uses gratefully the contributions of ''profane science''''',<ref>Emphasis added '''''twice''''' (MXM).</ref> this liberty, upheld and sustained in every way by the confidence of all, is the condition and source of all lasting fruit and of all solid progress in Catholic doctrine.		\|This true liberty of the children of God, which '''adheres faithfully to the teaching of the Church''' and '''accepts and uses gratefully the contributions of ''profane science''''',<ref>Emphasis added '''''twice''''' (MXM).</ref> this liberty, upheld and sustained in every way by the confidence of all, is the condition and source of all lasting fruit and of all solid progress in Catholic doctrine.
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			! colspan="2"\| Theology should guide exegesis
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	\|§54		\|§54

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	=== Divino Afflante Spiritu ===		=== Divino Afflante Spiritu ===
	[http://www.catholicculture.org/culture/library/view.cfm?id=4966 Divino Afflante Spiritu (On Promoting Biblical Studies)]--Pope Pius XII, 1943.		[http://www.catholicculture.org/culture/library/view.cfm?id=4966 ''Divino Afflante Spiritu'' (On Promoting Biblical Studies)]--Pope Pius XII, 1943, celebrating the fiftieth anniversary of ''Providentissimus Deus'' (1893).

	{\|{{Prettytable}}		{\|{{Prettytable}}

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Divino Afflante Spiritu

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	{\|{{Prettytable}}		{\|{{Prettytable}}
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			! colspan="2"\| God does not intend to teach science in the Scriptures
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	\|§3		\|§3
	\|There is no error whatsoever if the sacred writer, speaking of things of the physical order '''"went by what sensibly appeared"''' as the Angelic Doctor says,<ref>Cf. I, q. 70, art. I ad 3.</ref> speaking either "in figurative language, or in terms which were commonly used at the time, and which in many instances are in daily use at this day, even among the most eminent men of science." For "the sacred writers, or to speak more accurately"--the words are St. Augustine's<ref>De Gen. ad litt. 2, 9, 20; PL 34, col. 270 s.; CSEL 28 (Sectio III, pars. 2), p. 46.</ref>--"the Holy Spirit, Who spoke by them, did not intend to teach men these things--that is the essential nature of the things of the universe--things in no way profitable to salvation"; which principle "will apply to cognate sciences, and especially to history,"<ref>Leonis XIII acta XIII, p. 355; Ench. Bibl. n. 106; supra, p. 22.</ref> that is, by refuting, "in a somewhat similar way the fallacies of the adversaries and defending the historical truth of Sacred Scripture from their attacks."<ref>Cf. Benedictus XV, Enc. Spiritus Paraclitus, Acta Ap. Sedis XII (1920), p. 396; Ench. Bibl. n. 471; supra p. 53.</ref>		\|There is no error whatsoever if the sacred writer, speaking of things of the physical order '''"went by what sensibly appeared"''' as the Angelic Doctor says,<ref>Cf. I, q. 70, art. I ad 3.</ref> speaking either "in figurative language, or in terms which were commonly used at the time, and which in many instances are in daily use at this day, even among the most eminent men of science." For "the sacred writers, or to speak more accurately"--the words are St. Augustine's<ref>De Gen. ad litt. 2, 9, 20; PL 34, col. 270 s.; CSEL 28 (Sectio III, pars. 2), p. 46.</ref>--"the Holy Spirit, Who spoke by them, '''did not intend to teach men these things--that is, the essential nature of the things of the universe--things in no way profitable to salvation'''"; which principle "will apply to cognate sciences, and especially to history,"<ref>Leonis XIII acta XIII, p. 355; Ench. Bibl. n. 106; supra, p. 22.</ref> that is, by refuting, "in a somewhat similar way the fallacies of the adversaries and defending the historical truth of Sacred Scripture from their attacks."<ref>Cf. Benedictus XV, Enc. Spiritus Paraclitus, Acta Ap. Sedis XII (1920), p. 396; Ench. Bibl. n. 471; supra p. 53.</ref>
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			! colspan="2"\| Interpretation begins with the literal meaning
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	\|§23		\|§23
	\|Being thoroughly prepared by the knowledge of the ancient languages and by the aids afforded by the art of criticism, let the Catholic exegete undertake the task, of all those imposed on him the greatest, that namely of discovering and expounding the '''genuine meaning''' of the Sacred Books. In the performance of this task let the interpreters bear in mind that their foremost and greatest endeavor should be to '''discern and define clearly that sense of the biblical words which is called literal'''. Aided by the context and by comparison with similar passages, let them therefore by means of their knowledge of languages search out with all diligence the literal meaning of the words; all these helps indeed are wont to be pressed into service in the explanation also of profane writers, so that the mind of the author may be made abundantly clear.		\|Being thoroughly prepared by the knowledge of the ancient languages and by the aids afforded by the art of criticism, let the Catholic exegete undertake the task, of all those imposed on him the greatest, that namely of discovering and expounding the '''genuine meaning''' of the Sacred Books. In the performance of this task let the interpreters bear in mind that their foremost and greatest endeavor should be to '''discern and define clearly that sense of the biblical words which is called literal'''. Aided by the context and by comparison with similar passages, let them therefore by means of their knowledge of languages search out with all diligence the literal meaning of the words; all these helps indeed are wont to be pressed into service in the explanation also of profane writers, so that the mind of the author may be made abundantly clear.
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			! colspan="2"\| The teaching of the Church guides interpretation of the Scriptures
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	\|§24		\|§24
	\|The commentators of the Sacred Letters, mindful of the fact that here there is question of a divinely inspired text, '''the care and interpretation of which have been confided to the Church by God Himself''', should no less diligently '''take into account the explanations and declarations of the teaching authority of the Church''', as likewise the interpretation given by the Holy Fathers, and even "the analogy of faith" as Leo XIII most wisely observed in the Encyclical Letter Providentissimus Deus.<ref>Leonis XIII Acta XIII, pp. 345-346; Ench. Bibl. n. 94-96; infra, pp. 15-16.</ref> With special zeal should they apply themselves, not only to expounding exclusively these matters which belong to the '''historical, archaeological, philological and other auxiliary sciences'''--as, to Our regret, is done in certain commentaries,--but, having duly referred to these, in so far as they may aid the exegesis, they should set forth in particular the '''theological doctrine in faith and morals of the individual books or texts''' so that their exposition may not only aid the professors of theology in their explanations and proofs of the dogmas of faith, but may also be of assistance to priests in their presentation of Christian doctrine to the people, and in fine may help all the faithful to lead a life that is holy and worthy of a Christian.		\|The commentators of the Sacred Letters, mindful of the fact that here there is question of a divinely inspired text, '''the care and interpretation of which have been confided to the Church by God Himself''', should no less diligently '''take into account the explanations and declarations of the teaching authority of the Church''', as likewise the interpretation given by the Holy Fathers, and even "the analogy of faith" as Leo XIII most wisely observed in the Encyclical Letter Providentissimus Deus.<ref>Leonis XIII Acta XIII, pp. 345-346; Ench. Bibl. n. 94-96; infra, pp. 15-16.</ref> With special zeal should they apply themselves, not only to expounding exclusively these matters which belong to the '''historical, archaeological, philological and other auxiliary sciences'''--as, to Our regret, is done in certain commentaries,--but, having duly referred to these, in so far as they may aid the exegesis, they should set forth in particular the '''theological doctrine in faith and morals of the individual books or texts''' so that their exposition may not only aid the professors of theology in their explanations and proofs of the dogmas of faith, but may also be of assistance to priests in their presentation of Christian doctrine to the people, and in fine may help all the faithful to lead a life that is holy and worthy of a Christian.
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			! colspan="2"\| Spiritual meanings go beyond the literal sense of the text
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	\|§26		\|§26
	\|For what was said and done in the Old Testament was ordained and disposed by God with such consummate wisdom, that things past prefigured in a spiritual way those that were to come under the new dispensation of grace. Wherefore the exegete, just as he must search out and expound '''the literal meaning''' of the words, intended and expressed by the sacred writer, so also must he do likewise for '''the spiritual ~~sens~~'''e, provided it is clearly intended by God. For God alone could have known this spiritual meaning and have revealed it to us. Now Our Divine Savior Himself points out to us and teaches us this same sense in the Holy Gospel; the Apostles also, following the example of the Master, profess it in their spoken and written words; '''the unchanging tradition of the Church approves it'''; and finally the most ancient usage of '''the liturgy proclaims it''', wherever may be rightly applied the well-known principle: '''"The rule of prayer is the rule of faith."'''		\|For what was said and done in the Old Testament was ordained and disposed by God with such consummate wisdom, that things past prefigured in a spiritual way those that were to come under the new dispensation of grace. Wherefore the exegete, just as he must search out and expound '''the literal meaning''' of the words, intended and expressed by the sacred writer, so also must he do likewise for '''the spiritual sense''', provided it is clearly intended by God. For God alone could have known this spiritual meaning and have revealed it to us. Now Our Divine Savior Himself points out to us and teaches us this same sense in the Holy Gospel; the Apostles also, following the example of the Master, profess it in their spoken and written words; '''the unchanging tradition of the Church approves it'''; and finally the most ancient usage of '''the liturgy proclaims it''', wherever may be rightly applied the well-known principle: '''"The rule of prayer is the rule of faith."'''
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			! colspan="2"\| Avoid excessive figurative interpretations
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	\|§27		\|§27
	\|Let Catholic exegetes then disclose and expound this spiritual significance, intended and ordained by God, with that care which the dignity of the divine word demands; but let them scrupulously '''refrain from proposing as the genuine meaning of Sacred Scripture other figurative senses'''. It may indeed be useful, especially in preaching, to illustrate, and present the matters of faith and morals by a broader use of the Sacred Text in the figurative sense, provided this be done with moderation and restraint; it should, however, never be forgotten that this use of the Sacred Scripture is, as it were, extrinsic to it and accidental, and that, especially in these days, it is not free from danger, since the faithful, in particular those who are well-informed in the sciences sacred and profane, wish to know what God has told us in the Sacred Letters rather than what an ingenious orator or writer may suggest by a clever use of the words of Scripture.		\|Let Catholic exegetes then disclose and expound this spiritual significance, intended and ordained by God, with that care which the dignity of the divine word demands; but let them scrupulously '''refrain from proposing as the genuine meaning of Sacred Scripture other figurative senses'''. It may indeed be useful, especially in preaching, to illustrate, and present the matters of faith and morals by a broader use of the Sacred Text in the figurative sense, provided this be done with moderation and restraint; it should, however, never be forgotten that this use of the Sacred Scripture is, as it were, extrinsic to it and accidental, and that, especially in these days, it is not free from danger, since the faithful, in particular those who are well-informed in the sciences sacred and profane, wish to know what God has told us in the Sacred Letters rather than what an ingenious orator or writer may suggest by a clever use of the words of Scripture.
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			! colspan="2"\| We know more about history than the inspired authors did
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	\|§31		\|§31
	\|Moreover we may rightly and deservedly hope that our time also can contribute something towards the deeper and more accurate interpretation of Sacred Scripture. For not a few things, '''especially in matters pertaining to history''', were scarcely at all or not fully explained by the commentators of past ages, since they lacked almost all the information which was needed for their clearer exposition. How difficult for the Fathers themselves, and indeed well nigh unintelligible, were certain passages is shown, among other things, by the oft-repeated efforts of many of them to explain the first chapters of Genesis; likewise by the reiterated attempts of St. Jerome so to translate the Psalms that the literal sense, that, namely, which is expressed by the words themselves, might be clearly revealed.		\|Moreover we may rightly and deservedly hope that our time also can contribute something towards the deeper and more accurate interpretation of Sacred Scripture. For not a few things, '''especially in matters pertaining to history''', were scarcely at all or not fully explained by the commentators of past ages, since they lacked almost all the information which was needed for their clearer exposition. How difficult for the Fathers themselves, and indeed well nigh unintelligible, were certain passages is shown, among other things, by the oft-repeated efforts of many of them to explain the first chapters of Genesis; likewise by the reiterated attempts of St. Jerome so to translate the Psalms that the literal sense, that, namely, which is expressed by the words themselves, might be clearly revealed.
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			! colspan="2"\| New questions require new answers
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	\|§32		\|§32
	\|There are, in fine, other books or texts, which contain difficulties brought to light only in quite recent times, since a more profound knowledge of antiquity has given rise to new questions, on the basis of which the point at issue may be more appropriately examined. Quite wrongly therefore do some pretend, not rightly understanding the conditions of biblical study, that nothing remains to be added by the Catholic exegete of our time to what Christian antiquity has produced; since, on the contrary, these our times have brought to light so many things, which call for a fresh investigation, and which stimulate not a little the practical zest of the present-day interpreter.		\|There are, in fine, other books or texts, which contain difficulties brought to light only in quite recent times, since a more profound knowledge of antiquity has given rise to '''new questions''', on the basis of which the point at issue may be more appropriately examined. Quite wrongly therefore do some pretend, not rightly understanding the conditions of biblical study, that nothing remains to be added by the Catholic exegete of our time to what Christian antiquity has produced; since, on the contrary, these our times have brought to light so many things, which call for '''a fresh investigation''', and which stimulate not a little the practical zest of the present-day interpreter.
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			! colspan="2"\| The inspired authors had different personalities, gifts, and resources
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	\|§33		\|§33
	\|As in our age, indeed '''new questions and new difficulties are multiplied''', so, by God's favor, new means and aids to exegesis are also provided. Among these it is worthy of special mention that Catholic theologians, following the teaching of the Holy Fathers and especially of the Angelic and Common Doctor, have examined and explained the nature and effects of biblical inspiration more exactly and more fully than was wont to be done in previous ages. For having begun by expounding minutely the principle that '''the inspired writer, in composing the sacred book, is the living and reasonable instrument of the Holy Spirit''', they rightly observe that, '''impelled by the divine motion, he so uses his faculties and powers, that from the book composed by him all may easily infer "the special character of each one and, as it were, his personal traits."'''<ref>Cf. Benedict XV, Encyclical Spiritus Paraclitus; Acta Ap. Sedis XII (1920), p. 390; Ench. Bibl. n. 461; supra, pp. 46-47.</ref> Let the interpreter then, with all care and without neglecting any light derived from recent research, endeavor to '''determine the peculiar character and circumstances of the sacred writer, the age in which he lived, the sources written or oral to which he had recourse and the forms of expression he employed.'''		\|As in our age, indeed '''new questions and new difficulties are multiplied''', so, by God's favor, new means and aids to exegesis are also provided. Among these it is worthy of special mention that Catholic theologians, following the teaching of the Holy Fathers and especially of the Angelic and Common Doctor, have examined and explained the nature and effects of biblical inspiration more exactly and more fully than was wont to be done in previous ages. For having begun by expounding minutely the principle that '''the inspired writer, in composing the sacred book, is the living and reasonable instrument of the Holy Spirit''', they rightly observe that, '''impelled by the divine motion, he so uses his faculties and powers, that from the book composed by him all may easily infer "the special character of each one and, as it were, his personal traits."'''<ref>Cf. Benedict XV, Encyclical Spiritus Paraclitus; Acta Ap. Sedis XII (1920), p. 390; Ench. Bibl. n. 461; supra, pp. 46-47.</ref> Let the interpreter then, with all care and without neglecting any light derived from recent research, endeavor to '''determine the peculiar character and circumstances of the sacred writer, the age in which he lived, the sources written or oral to which he had recourse and the forms of expression he employed.'''
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			! colspan="2"\| The authors used various kinds [''genres''] of writing
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Mxmsj: /* Divino Afflante Spiritu */

2016-04-14T11:19:34Z

Divino Afflante Spiritu

← Older revision		Revision as of 13:19, 14 April 2016
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	\|Hence the Catholic commentator, in order to comply with the present needs of biblical studies, in explaining the Sacred Scripture and in demonstrating and proving its immunity from all error, should also make a prudent use of this means, determine, that is, to what extent the manner of expression or the literary mode adopted by the sacred writer may lead to a correct and genuine interpretation; and let him be convinced that this part of his office cannot be neglected without serious detriment to Catholic exegesis. Not infrequently--to mention only one instance--when some persons reproachfully charge the Sacred Writers with some historical error or inaccuracy in the recording of facts, on closer examination it turns out to be nothing else than those customary modes of expression and narration peculiar to the ancients, which used to be employed in the mutual dealings of social life and which in fact were sanctioned by common usage.		\|Hence the Catholic commentator, in order to comply with the present needs of biblical studies, in explaining the Sacred Scripture and in '''demonstrating and proving its immunity from all error''', should also make a prudent use of this means, determine, that is, to what extent the manner of expression or the literary mode adopted by the sacred writer may lead to '''a correct and genuine interpretation'''; and let him be convinced that this part of his office cannot be neglected without serious detriment to Catholic exegesis. Not infrequently--to mention only one instance--when some persons reproachfully charge the Sacred Writers with some historical error or inaccuracy in the recording of facts, on closer examination it turns out to be nothing else than those '''customary modes of expression and narration peculiar to the ancients, which used to be employed in the mutual dealings of social life and which in fact were sanctioned by common usage.'''
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	\|§		\|§39
	\|		\|When then such modes of expression are met within the sacred text, which, being meant for men, is couched in human language, '''justice demands that they be no more taxed with error than when they occur in the ordinary intercourse of daily life'''.
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	\|§		\|§40
	\|		\|Let those who cultivate biblical studies turn their attention with all due diligence towards this point and let them neglect none of those discoveries, whether in the domain of archaeology or in ancient history or literature, which serve to make better known '''the mentality of the ancient writers, as well as their manner and art of reasoning, narrating and writing'''.
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	\|		\|For '''all human knowledge, even the nonsacred, has indeed its own proper dignity and excellence, being a finite participation of the infinite knowledge of God''', but it acquires a new and higher dignity and, as it were, a consecration, when it is employed to cast a brighter light upon the things of God.
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	\|		\|Nevertheless no one will be surprised, if all difficulties are not yet solved and overcome; but that even today serious problems greatly exercise the minds of Catholic exegetes. We should not lose courage on this account; nor should we forget that in the human sciences the same happens as in the natural world; that is to say, '''new beginnings grow little by little and fruits are gathered only after many labors'''. Thus it has happened that certain disputed points, which in the past remained unsolved and in suspense, in our days, with the progress of studies, have found a satisfactory solution. Hence there are grounds for hope that those also will by constant effort be at last made clear, which now seem most complicated and difficult.
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	\|§		\|§45
	\|		\|'''No wonder if of one or other question no solution wholly satisfactory will ever be found''', since sometimes we have to do with matters obscure in themselves and too remote from our times and our experience; and since exegesis also, like all other most important sciences, has its secrets, which, impenetrable to our minds, by no efforts whatsoever can be unraveled.
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	\|		\|Let all the other sons of the Church bear in mind that the efforts of these resolute laborers in the vineyard of the Lord should be judged not only with equity and justice, but also with the greatest charity; all moreover should '''abhor that intemperate zeal which imagines that whatever is new should for that very reason be opposed or suspected'''. Let them bear in mind above all that in the rules and laws promulgated by the Church there is question of doctrine regarding faith and morals; and that in the immense matter contained in the Sacred Books--legislative, historical, sapiential and prophetical--'''there are but few texts whose sense has been defined by the authority of the Church, nor are those more numerous about which the teaching of the Holy Fathers is unanimous'''. There remain therefore many things, and of the greatest importance, in the discussion and exposition of which the skill and genius of Catholic commentators may and ought to be freely exercised, so that each may contribute his part to the advantage of all, to the continued progress of the sacred doctrine and to the defense and honor of the Church.
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	\|		\|This true liberty of the children of God, which '''adheres faithfully to the teaching of the Church''' and '''accepts and uses gratefully the contributions of ''profane science''''',<ref>Emphasis added '''''twice''''' (MXM).</ref> this liberty, upheld and sustained in every way by the confidence of all, is the condition and source of all lasting fruit and of all solid progress in Catholic doctrine.
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	\|§		\|§54
	\|		\|'''Exegetical explanation should aim especially at the theological doctrine''', avoiding useless disputations and omitting all that is calculated rather to gratify curiosity than to promote true learning and solid piety. The '''literal sense''' and especially '''the theological''' let them propose with such definiteness, explain with such skill and inculcate with such ardor that in their students may be in a sense verified what happened to the disciples on the way to Emmaus, when, having heard the words of the Master, they exclaimed: "Was not our heart burning within us, whilst He opened to us the Scriptures?"<ref>Jn. 6:69.</ref>
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