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Title: |
Providentissimus Deus
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Descr.: |
On The Study Of Holy Scripture
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Pope: |
Pope Leo XIII
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Date: |
November 18, 1893
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To
Our Venerable Brethren, All Patriarchs, Primates, Archbishops, and
Bishops of the Catholic World, in Grace and Communion with the
Apostolic See.
Venerable
Brethren, Health and Apostolic Benediction.
1.
God of all Providence, Who in the adorable designs of His love at
first elevated the human race to the participation of the Divine
nature, and afterwards delivered it from universal guilt and ruin,
restoring it to its primitive dignity, has in consequence bestowed
upon man a splendid gift and safeguard - making known to him, by
supernatural means, the hidden mysteries of His Divinity, His
wisdom and His mercy. For although in Divine revelation there are
contained some things which are not beyond the reach of unassisted
reason, and which are made the objects of such revelation in order
"that all may come to know them with facility, certainty, and
safety from error, yet not on this account can supernatural
Revelation be said to be absolutely necessary; it is only
necessary because God has ordinated man to a supernatural
end."(1) This supernatural revelation, according to the
belief of the universal Church, is contained both in unwritten
Tradition, and in written Books, which are therefore called sacred
and canonical because, "being written under the inspiration
of the Holy Ghost, they have God for their author and as such have
been delivered to the Church."(2) This belief has been
perpetually held and professed by the Church in regard to the
Books of both Testaments; and there are well-known documents of
the gravest kind, coming down to us from the earliest times, which
proclaim that God, Who spoke first by the Prophets, then by His
own mouth, and lastly by the Apostles, composed also the Canonical
Scriptures,(3) and that these are His own oracles and words(4) - a
Letter, written by our heavenly Father, and transmitted by the
sacred writers to the human race in its pilgrimage so far from its
heavenly country.(5) If, then, such and so great is the excellence
and the dignity of the Scriptures, that God Himself has composed
them, and that they treat of God's marvelous mysteries, counsels
and works, it follows that the branch of sacred Theology which is
concerned with the defense and elucidation of these divine Books
must be excellent and useful in the highest degree.
2.
Now We, who by the help of God, and not without fruit, have by
frequent Letters and exhortation endeavored to promote other
branches of study which seemed capable of advancing the glory of
God and contributing to the salvation of souls, have for a long
time cherished the desire to give an impulse to the noble science
of Holy Scripture, and to impart to Scripture study a direction
suitable to the needs of the present day. The solicitude of the
Apostolic office naturally urges, and even compels us, not only to
desire that this grand source of Catholic revelation should be
made safely and abundantly accessible to the flock of Jesus
Christ, but also not to suffer any attempt to defile or corrupt
it, either on the part of those who impiously and openly assail
the Scriptures, or of those who are led astray into fallacious and
imprudent novelties. We are not ignorant, indeed, Venerable
Brethren, that there are not a few Catholics, men of talent and
learning, who do devote themselves with ardor to the defense of
the sacred writings and to making them better known and
understood. But whilst giving to these the commendation they
deserve, We cannot but earnestly exhort others also, from whose
skill and piety and learning we have a right to expect good
results, to give themselves to the same most praiseworthy work. It
is Our wish and fervent desire to see an increase in the number of
the approved and persevering laborers in the cause of Holy
Scripture; and more especially that those whom Divine Grace has
called to Holy Orders, should, day-by-day, as their state demands,
display greater diligence and industry in reading, meditating, and
explaining it.
Holy
Scripture Most Profitable To Doctrine and Morality
3.
Among the reasons for which the Holy Scripture is so worthy of
commendation - in addition to its own excellence and to the homage
which we owe to God's Word - the chief of all is, the innumerable
benefits of which it is the source; according to the infallible
testimony of the Holy Ghost Himself, who says: "All
Scripture, inspired of God, is profitable to teach, to reprove, to
correct, to instruct in justice, that the man of God may be
perfect, furnished to every good work."(6) That such was the
purpose of God in giving the Scripture of men is shown by the
example of Christ our Lord and of His Apostles. For He Himself Who
"obtained authority by miracles, merited belief by authority,
and by belief drew to Himself the multitude"(7) was
accustomed in the exercise of His Divine Mission, to appeal to the
Scriptures. He uses them at times to prove that He is sent by God,
and is God Himself. From them He cites instructions for His
disciples and confirmation of His doctrine. He vindicates them
from the calumnies of objectors; he quotes them against Sadducees
and Pharisees, and retorts from them upon Satan himself when he
dares to tempt Him. At the close of His life His utterances are
from Holy Scripture, and it is the Scripture that He expounds to
His disciples after His resurrection, until He ascends to the
glory of His Father. Faithful to His precepts, the Apostles,
although He Himself granted "signs and wonders to be done by
their hands"(8) nevertheless used with the greatest effect
the sacred writings, in order to persuade the nations everywhere
of the wisdom of Christianity, to conquer the obstinacy of the
Jews, and to suppress the outbreak of heresy. This is plainly seen
in their discourses, especially in those of St. Peter: these were
often little less than a series of citations from the Old
Testament supporting in the strongest manner the new dispensation.
We find the same thing in the Gospels of St. Matthew and St. John
and in the Catholic Epistles; and most remarkably of all in the
words of him who "boasts that he learned the law at the feet
of Gamaliel, in order that, being armed with spiritual weapons, he
might afterwards say with confidence, 'The arms of our warfare are
not carnal but mighty unto God.' "(9) Let all, therefore,
especially the novices of the ecclesiastical army, understand how
deeply the sacred Books should be esteemed, and with what
eagerness and reverence they should approach this great arsenal of
heavenly arms. For those whose duty it is to handle Catholic
doctrine before the learned or the unlearned will nowhere find
more ample matter or more abundant exhortation, whether on the
subject of God, the supreme Good and the all-perfect Being, or of
the works which display His Glory and His love. Nowhere is there
anything more full or more express on the subject of the Savior of
the world than is to be found in the whole range of the Bible. As
St. Jerome says, "To be ignorant of the Scripture is not to
know Christ."(10) In its pages His Image stands out, living
and breathing; diffusing everywhere around consolation in trouble,
encouragement to virtue and attraction to the love of God. And as
to the Church, her institutions, her nature, her office, and her
gifts, we find in Holy Scripture so many references and so many
ready and convincing arguments, that as St. Jerome again most
truly says: "A man who is well grounded in the testimonies of
the Scripture is the bulwark of the Church."(11)And if we
come to morality and discipline, an apostolic man finds in the
sacred writings abundant and excellent assistance; most holy
precepts, gentle and strong exhortation, splendid examples of
every virtue, and finally the promise of eternal reward and the
threat of eternal punishment, uttered in terms of solemn import,
in God's name and in God's own words.
4.
And it is this peculiar and singular power of Holy Scripture,
arising from the inspiration of the Holy Ghost, which gives
authority to the sacred orator, fills him with apostolic liberty
of speech, and communicates force and power to his eloquence. For
those who infuse into their efforts the spirit and strength of the
Word of God, speak "not in word only but in power also, and
in the Holy Ghost, and in much fullness."(12) Hence those
preachers are foolish and improvident who, in speaking of religion
and proclaiming the things of God, use no words but those of human
science and human prudence, trusting to their own reasonings
rather than to those of God. Their discourses may be brilliant and
fine, but they must be feeble and they must be cold, for they are
without the fire of the utterance of God(13) and they must fall
far short of that mighty power which the speech of God possesses:
"for the Word of God is living and effectual, and more
piercing than any two-edged sword; and reaching unto the division
of the soul and the spirit."(14) But, indeed, all those who
have a right to speak are agreed that there is in the Holy
Scripture an eloquence that is wonderfully varied and rich, and
worthy of great themes. This St. Augustine thoroughly understood
and has abundantly set forth.(15) This also is confirmed by the
best preachers of all ages, who have gratefully acknowledged that
they owed their repute chiefly to the assiduous use of the Bible,
and to devout meditation on its pages.
5.
The Holy Fathers well knew all this by practical experience, and
they never cease to extol the sacred Scripture and its fruits. In
innumerable passages of their writings we find them applying to it
such phrases as "an inexhaustible treasury of heavenly
doctrine,"(16) or "an overflowing fountain of
salvation,"(17) or putting it before us as fertile pastures
and beautiful gardens in which the flock of the Lord is
marvelously refreshed and delighted.(18) Let us listen to the
words of St. Jerome, in his Epistle to Nepotian: "Often read
the divine Scriptures; yea, let holy reading be always in thy
hand; study that which thou thyself must preach...Let the speech
of the priest be ever seasoned with Scriptural reading."(19)
St. Gregory the Great, than whom no one has more admirably
described the pastoral office, writes in the same sense:
"Those," he says, "who are zealous in the work of
preaching must never cease the study of the written word of
God."(20) St. Augustine, however, warns us that "vainly
does the preacher utter the Word of God exteriorly unless he
listens to it interiorly;"(21) and St. Gregory instructs
sacred orators "first to find in Holy Scripture the knowledge
of themselves, and then to carry it to others, lest in reproving
others they forget themselves."(22) Admonitions such as these
had, indeed, been uttered long before by the Apostolic voice which
had learnt its lesson from Christ Himself, Who "began to do
and teach." It was not to Timothy alone, but to the whole
order of the clergy, that the command was addressed: "Take
heed to thyself and to doctrine; be earnest in them. For in doing
this thou shalt both save thyself and them that hear
thee."(23) For the saving and for the perfection of ourselves
and of others there is at hand the very best of help in the Holy
Scriptures, as the Book of Psalms, among others, so constantly
insists; but those only will find it who bring to this divine
reading not only docility and attention, but also piety and an
innocent life. For the Sacred Scripture is not like other books.
Dictated by the Holy Ghost, it contains things of the deepest
importance, which in many instances are most difficult and
obscure. To understand and explain such things there is always
required the "coming"(24) of the same Holy Spirit; that
is to say, His light and His grace; and these, as the Royal
Psalmist so frequently insists, are to be sought by humble prayer
and guarded by holiness of life.
What
the Bible Owes to the Catholic Church
6.
It is in this that the watchful care of the Church shines forth
conspicuously. By admirable laws and regulations, she has always
shown herself solicitous that "the celestial treasure of the
Sacred Books, so bountifully bestowed upon man by the Holy Spirit,
should not lie neglected."(25) She has prescribed that a
considerable portion of them shall be read and piously reflected
upon by all her ministers in the daily office of the sacred
psalmody. She has ordered that in Cathedral Churches, in
monasteries, and in other convents in which study can conveniently
be pursued, they shall be expounded and interpreted by capable
men; and she has strictly commanded that her children shall be fed
with the saving words of the Gospel at least on Sundays and solemn
feasts.(26) Moreover, it is owing to the wisdom and exertions of
the Church that there has always been continued from century to
century that cultivation of Holy Scripture which has been so
remarkable and has borne such ample fruit.
7.
And here, in order to strengthen Our teaching and Our
exhortations, it is well to recall how, from the beginning of
Christianity, all who have been renowned for holiness of life and
sacred learning have given their deep and constant attention to
Holy Scripture. If we consider the immediate disciples of the
Apostles, St. Clement of Rome, St. Ignatius of Antioch, St.
Polycarp - or the apologists, such as St. Justin and St. Irenaeus,
we find that in their letters and their books, whether in defense
of the Catholic Faith or in its commendation, they draw faith,
strength, and unction from the Word of God. When there arose, in
various Sees, Catechetical and Theological schools, of which the
most celebrated were those of Alexandria and of Antioch, there was
little taught in those schools but what was contained in the
reading, the interpretation and the defense of the divine written
word. From them came forth numbers of Fathers and writers whose
laborious studies and admirable writings have justly merited for
the three following centuries the appellation of the golden age of
biblical exegesis. In the Eastern Church, the greatest name of all
is Origen - a man remarkable alike for penetration of genius and
for persevering labor; from whose numerous works and his great
Hexapla almost all have drawn that came after him. Others who have
widened the field of this science may also be named, as especially
eminent; thus, Alexandria could boast of St. Clement and St.
Cyril; Palestine, of Eusebius and the other St. Cyril; Cappadocia,
of St. Basil the Great and the two St. Gregories, of Nazianzus and
Nyssa; Antioch, of St. John Chrysostom, in whom the science of
Scripture was rivaled by the splendor of his eloquence. In the
Western Church there were many names as great: Tertullian, St.
Cyprian, St. Hilary, St. Ambrose, St. Leo the Great, St. Gregory
the Great; most famous of all, St. Augustine and St. Jerome, of
whom the former was so marvelously acute in penetrating the sense
of God's Word and so fertile in the use that he made of it for the
promotion of the Catholic truth, and the latter has received from
the Church, by reason of his pre-eminent knowledge of Scripture
and his labors in promoting its use, the name of the "great
Doctor."(27) From this period down to the eleventh century,
although Biblical studies did not flourish with the same vigor and
the same fruitfulness as before, yet they did flourish, and
principally by the instrumentality of the clergy. It was their
care and solicitude that selected the best and most useful things
that the ancients had left, arranged them in order, and published
them with additions of their own - as did St. Isidore of Seville,
Venerable Bede, and Alcuin, among the most prominent; it was they
who illustrated the sacred pages with "glosses" or short
commentaries, as we see in Walafrid Strabo and St. Anselm of Laon,
or expended fresh labor in securing their integrity, as did St.
Peter Damian and Blessed Lanfranc. In the twelfth century many
took up with great success the allegorical exposition of
Scripture. In this kind, St. Bernard is preeminent; and his
writings, it may be said, are Scripture all through. With the age
of the scholastics came fresh and welcome progress in the study of
the Bible. That the scholastics were solicitous about the
genuineness of the Latin version is evident from the Correctoria
Biblica, or lists of emendations, which they have left. But they
expended their labors and industry chiefly on interpretation and
explanation. To them we owe the accurate and clear distinction,
such as had not been given before, of the various senses of the
sacred words; the assignment of the value of each
"sense" in theology; the division of books into parts,
and the summaries of the various parts; the investigation of the
objects of the writers; the demonstration of the connection of
sentence with sentence, and clause with clause; all of which is
calculated to throw much light on the more obscure passages of the
sacred volume. The valuable work of the scholastics in Holy
Scripture is seen in their theological treatises and in their
Scripture commentaries; and in this respect the greatest name
among them all is St. Thomas of Aquin.
8.
When our predecessor, Clement V, established chairs of Oriental
literature in the Roman College and in the principal Universities
of Europe, Catholics began to make more accurate investigation on
the original text of the Bible, as well as on the Latin version.
The revival amongst us of Greek learning, and, much more, the
happy invention of the art of printing, gave a strong impetus to
Biblical studies. In a brief space of time, innumerable editions,
especially of the Vulgate, poured from the press and were diffused
throughout the Catholic world; so honored and loved was Holy
Scripture during that very period against which the enemies of the
Church direct their calumnies. Nor must we forget how many learned
men there were, chiefly among the religious orders, who did
excellent work for the Bible between the Council of Vienne and
that of Trent; men who, by the employment of modern means and
appliances, and by the tribute of their own genius and learning,
not only added to the rich stores of ancient times, but prepared
the way for the succeeding century, the century which followed the
Council of Trent, when it almost seemed that the great age of the
Fathers had returned. For it is well known, and We recall it with
pleasure, that Our predecessors from Pius IV to Clement VIII
caused to be prepared the celebrated editions of the Vulgate and
the Septuagint, which, having been published by the command and
authority of Sixtus V and of the same Clement, are now in common
use. At this time, moreover, were carefully brought out various
other ancient versions of the Bible, and the Polyglots of Antwerp
and of Paris, most important for the investigation of the true
meaning of the text; nor is there any one Book of either Testament
which did not find more than one expositor, nor any grave question
which did not profitably exercise the ability of many inquirers,
among whom there are not a few - more especially of those who made
most use of the Fathers - who have acquired great reputation. From
that time downwards the labor and solicitude of Catholics has
never been wanting; for, as time went on, eminent scholars have
carried on Biblical study with success, and have defended Holy
Scripture against rationalism with the same weapons of philology
and kindred sciences with which it had been attacked. The calm and
fair consideration of what has been said will clearly show that
the Church has never failed in taking due measures to bring the
Scriptures within reach of her children, and that she has ever
held fast and exercised profitably that guardianship conferred
upon her by Almighty God for the protection and glory of His Holy
Word; so that she has never required, nor does she now require,
any stimulation from without.
How
to Study Holy Scripture
9.
We must now, Venerable Brethren, as our purpose demands, impart to
you such counsels as seem best suited for carrying on successfully
the study of Biblical science.
10.
But first it must be clearly understood whom we have to oppose and
contend against, and what are their tactics and their arms. In
earlier times the contest was chiefly with those who, relying on
private judgment and repudiating the divine traditions and
teaching office of the Church, held the Scriptures to be the one
source of revelation and the final appeal in matters of Faith.
Now, we have to meet the Rationalists, true children and
inheritors of the older heretics, who, trusting in their turn to
their own way of thinking, have rejected even the scraps and
remnants of Christian belief which had been handed down to them.
They deny that there is any such thing as revelation or
inspiration, or Holy Scripture at all; they see, instead, only the
forgeries and the falsehoods of men; they set down the Scripture
narratives as stupid fables and lying stories: the prophecies and
the oracles of God are to them either predictions made up after
the event or forecasts formed by the light of nature; the miracles
and the wonders of God's power are not what they are said to be,
but the startling effects of natural law, or else mere tricks and
myths; and the Apostolic Gospels and writings are not the work of
the Apostles at all. These detestable errors, whereby they think
they destroy the truth of the divine Books, are obtruded on the
world as the peremptory pronouncements of a certain newly-invented
"free science;" a science, however, which is so far from
final that they are perpetually modifying and supplementing it.
And there are some of them who, notwithstanding their impious
opinions and utterances about God, and Christ, the Gospels and the
rest of Holy Scripture, would fain be considered both theologians
and Christians and men of the Gospel, and who attempt to disguise
by such honorable names their rashness and their pride. To them we
must add not a few professors of other sciences who approve their
views and give them assistance, and are urged to attack the Bible
by a similar intolerance of revelation. And it is deplorable to
see these attacks growing every day more numerous and more severe.
It is sometimes men of learning and judgment who are assailed; but
these have little difficulty in defending themselves from evil
consequences. The efforts and the arts of the enemy are chiefly
directed against the more ignorant masses of the people. They
diffuse their deadly poison by means of books, pamphlets, and
newspapers; they spread it by addresses and by conversation; they
are found everywhere; and they are in possession of numerous
schools, taken by violence from the Church, in which, by ridicule
and scurrilous jesting, they pervert the credulous and unformed
minds of the young to the contempt of Holy Scripture. Should not
these things, Venerable Brethren, stir up and set on fire the
heart of every Pastor, so that to this "knowledge, falsely so
called,"(28) may be opposed the ancient and true science
which the Church, through the Apostles, has received from Christ,
and that Holy Scripture may find the champions that are needed in
so momentous a battle?
11.
Let our first care, then be to see that in Seminaries and
Academical institutions the study of Holy Scripture be placed on
such a footing as its own importance and the circumstances of the
time demand. With this view, the first thing which requires
attention is the wise choice of Professors. Teachers of Sacred
Scripture are not to be appointed haphazard out of the crowd;
but they must be men whose character and fitness are proved by
their love of, and their long familiarity with, the Bible, and by
suitable learning and study.
12.
It is a matter of equal importance to provide in time for a
continuous succession of such teachers; and it will be well,
wherever this can be done, to select young men of good promise who
have successfully accomplished their theological course, and to
set them apart exclusively for Holy Scripture, affording them
facilities for full and complete studies. Professors thus chosen
and thus prepared may enter with confidence on the task that is
appointed for them; and that they may carry out their work well
and profitably, let them take heed to the instructions We now
proceed to give.
13.
At the commencement of a course of Holy Scripture let the
Professor strive earnestly to form the judgment of the young
beginners so as to train them equally to defend the sacred
writings and to penetrate their meaning. This is the object of the
treatise which is called "Introduction." Here the
student is taught how to prove the integrity and authority of the
Bible, how to investigate and ascertain its true sense, and how to
meet and refute objections. It is needless to insist upon the
importance of making these preliminary studies in an orderly and
thorough fashion, with the accompaniment and assistance of
Theology; for the whole subsequent course must rest on the
foundation thus laid and make use of the light thus acquired.
Next, the teacher will turn his earnest attention to that more
fruitful division of Scripture science which has to do with
Interpretation; wherein is imparted the method of using the word
of God for the advantage of religion and piety. We recognize
without hesitation that neither the extent of the matter nor the
time at disposal allows each single Book of the Bible to be
separately gone through. But the teaching should result in a
definite and ascertained method of interpretation - and therefore
the Professor should equally avoid the mistake of giving a mere
taste of every Book, and of dwelling at too great length on a part
of one Book. If most schools cannot do what is done in the large
institutions - that is, take the students through the whole of one
or two Books continuously and with a certain development - yet at
least those parts which are selected should be treated with
suitable fullness; in such a way that the students may learn from
the sample that is thus put before them to love and use the
remainder of the sacred Book during the whole of their lives. The
Professor, following the tradition of antiquity, will make use of
the Vulgate as his text; for the Council of Trent decreed that
"in public lectures, disputations, preaching, and
exposition,"(29) the Vulgate is the "authentic"
version; and this is the existing custom of the Church. At the
same time, the other versions which Christian antiquity has
approved, should not be neglected, more especially the more
ancient manuscripts. For although the meaning of the Hebrew and Greek is
substantially rendered by the Vulgate, nevertheless wherever there
may be ambiguity or want of clearness, the "examination of
older tongues,"(30) to quote St. Augustine, will be useful
and advantageous. But in this matter we need hardly say that the
greatest prudence is required, for the "office of a
commentator," as St. Jerome says, "is to set forth not
what he himself would prefer, but what his author says."(31)
The question of "readings" having been, when necessary,
carefully discussed, the next thing is to investigate and expound
the meaning. And the first counsel to be given is this: That the
more our adversaries contend to the contrary, so much the more
solicitously should we adhere to the received and approved canons
of interpretation. Hence, whilst weighing the meanings of words,
the connection of ideas, the parallelism of passages, and the
like, we should by all means make use of such illustrations as can
be drawn from apposite erudition of an external sort; but this
should be done with caution, so as not to bestow on questions of
this kind more labor and time than are spent on the Sacred Books
themselves, and not to overload the minds of the students with a
mass of information that will be rather a hindrance than a help.
Holy
Scripture and Theology; Interpretation; the Fathers
14.
The Professor may now safely pass on to the use of Scripture in
matters of Theology. On this head it must be observed that in
addition to the usual reasons which make ancient writings more or
less difficult to understand, there are some which are peculiar to
the Bible. For the language of the Bible is employed to express,
under the inspiration of the Holy Ghost, many things which are
beyond the power and scope of the reason of man - that is to say,
divine mysteries and all that is related to them. There is
sometimes in such passages a fullness and a hidden depth of
meaning which the letter hardly expresses and which the laws of
interpretation hardly warrant. Moreover, the literal sense itself
frequently admits other senses, adapted to illustrate dogma or to
confirm morality. Wherefore it must be recognized that the sacred
writings are wrapt in a certain religious obscurity, and that no
one can enter into their interior without a guide(32); God so
disposing, as the Holy Fathers commonly teach, in order that men
may investigate them with greater ardor and earnestness, and that
what is attained with difficulty may sink more deeply into the
mind and heart; and, most of all, that they may understand that
God has delivered the Holy Scriptures to the Church, and that in
reading and making use of His Word, they must follow the Church as
their guide and their teacher. St. Irenaeus long since laid down,
that where the charismata of God were, there the truth was to be
learnt, and that Holy Scripture was safely interpreted by those
who had the Apostolic succession.(33) His teaching, and that of
other Holy Fathers, is taken up by the [First] Council of the Vatican,
which, in renewing the decree of Trent declares its
"mind" to be this - that "in things of faith and
morals, belonging to the building up of Christian doctrine, that
is to be considered the true sense of Holy Scripture which has
been held and is held by our Holy Mother the Church, whose place
it is to judge of the true sense and interpretation of the
Scriptures; and therefore that it is permitted to no one to
interpret Holy Scripture against such sense or also against the
unanimous agreement of the Fathers."(34) By this most wise
decree the Church by no means prevents or restrains the pursuit of
Biblical science, but rather protects it from error, and largely
assists its real progress. A wide field is still left open to the
private student, in which his hermeneutical skill may display
itself with signal effect and to the advantage of the Church. On
the one hand, in those passages of Holy Scripture which have not
as yet received a certain and definitive interpretation, such
labors may, in the benignant providence of God, prepare for and
bring to maturity the judgment of the Church; on the other, in
passages already defined, the private student may do work equally
valuable, either by setting them forth more clearly to the flock
and more skillfully to scholars, or by defending them more
powerfully from hostile attack. Wherefore the first and dearest
object of the Catholic commentator should be to interpret those
passages which have received an authentic interpretation either
from the sacred writers themselves, under the inspiration of the
Holy Ghost (as in many places of the New Testament), or from the
Church, under the assistance of the same Holy Spirit, whether by
her solemn judgment or her ordinary and universal magisterium(35)
- to interpret these passages in that identical sense, and to
prove, by all the resources of science, that sound hermeneutical
laws admit of no other interpretation. In the other passages, the
analogy of faith should be followed, and Catholic doctrine, as
authoritatively proposed by the Church, should be held as the
supreme law; for, seeing that the same God is the author both of
the Sacred Books and of the doctrine committed to the Church, it
is clearly impossible that any teaching can by legitimate means be
extracted from the former, which shall in any respect be at
variance with the latter. Hence it follows that all interpretation
is foolish and false which either makes the sacred writers
disagree one with another, or is opposed to the doctrine of the
Church. The Professor of Holy Scripture, therefore, amongst other
recommendations, must be well acquainted with the whole circle of
Theology and deeply read in the commentaries of the Holy Fathers
and Doctors, and other interpreters of mark.(36) This is
inculcated by St. Jerome, and still more frequently by St.
Augustine, who thus justly complains: "If there is no branch
of teaching, however humble and easy to learn, which does not
require a master, what can be a greater sign of rashness and pride
than to refuse to study the Books of the divine mysteries by the
help of those who have interpreted them?"(37) The other
Fathers have said the same, and have confirmed it by their
example, for they "endeavored to acquire the understanding of
the Holy Scriptures not by their own lights and ideas, but from
the writings and authority of the ancients, who in their turn, as
we know, received the rule of interpretation in direct line from
the Apostles."(38) The Holy Fathers "to whom, after the
Apostles, the Church owes its growth - who have planted, watered,
built, governed, and cherished it,"(39) the Holy Fathers, We
say, are of supreme authority, whenever they all interpret in one
and the same manner any text of the Bible, as pertaining to the
doctrine of faith or morals; for their unanimity clearly evinces
that such interpretation has come down from the Apostles as a
matter of Catholic faith. The opinion of the Fathers is also of
very great weight when they treat of these matters in their
capacity of doctors, unofficially; not only because they excel in
their knowledge of revealed doctrine and in their acquaintance
with many things which are useful in understanding the apostolic
Books, but because they are men of eminent sanctity and of ardent
zeal for the truth, on whom God has bestowed a more ample measure
of His light. Wherefore the expositor should make it his duty to
follow their footsteps with all reverence, and to use their labors
with intelligent appreciation.
15.
But he must not on that account consider that it is forbidden,
when just cause exists, to push inquiry and exposition beyond what
the Fathers have done; provided he carefully observes the rule so
wisely laid down by St. Augustine - not to depart from the literal
and obvious sense, except only where reason makes it untenable or
necessity requires;(40) a rule to which it is the more necessary
to adhere strictly in these times, when the thirst for novelty and
unrestrained freedom of thought make the danger of error most real
and proximate. Neither should those passages be neglected which
the Fathers have understood in an allegorical or figurative sense,
more especially when such interpretation is justified by the
literal, and when it rests on the authority of many. For this
method of interpretation has been received by the Church from the
Apostles, and has been approved by her own practice, as the holy
Liturgy attests; although it is true that the holy Fathers did not
thereby pretend directly to demonstrate dogmas of faith, but used
it as a means of promoting virtue and piety, such as, by their own
experience, they knew to be most valuable. The authority of other
Catholic interpreters is not so great; but the study of Scripture
has always continued to advance in the Church, and, therefore,
these commentaries also have their own honorable place, and are
serviceable in many ways for the refutation of assailants and the
explanation of difficulties. But it is most unbecoming to pass by,
in ignorance or contempt, the excellent work which Catholics have
left in abundance, and to have recourse to the works of
non-Catholics - and to seek in them, to the detriment of sound
doctrine and often to the peril of faith, the explanation of
passages on which Catholics long ago have successfully employed
their talent and their labor. For although the studies of
non-Catholics, used with prudence, may sometimes be of use to the
Catholic student, he should, nevertheless, bear well in mind - as
the Fathers also teach in numerous passages(41) - that the sense
of Holy Scripture can nowhere be found incorrupt outside of the
Church, and cannot be expected to be found in writers who, being
without the true faith, only gnaw the bark of the Sacred
Scripture, and never attain its pith.
16.
Most desirable is it, and most essential, that the whole teaching
of Theology should be pervaded and animated by the use of the
divine Word of God. This is what the Fathers and the greatest
theologians of all ages have desired and reduced to practice. It
was chiefly out of the Sacred Writings that they endeavored to
proclaim and establish the Articles of Faith and the truths
therewith connected, and it was in them, together with divine
Tradition, that they found the refutation of heretical error, and
the reasonableness, the true meaning, and the mutual relation of
the truths of Catholicism. Nor will any one wonder at this who
considers that the Sacred Books hold such an eminent position
among the sources of revelation that without their assiduous study
and use, Theology cannot be placed on its true footing, or treated
as its dignity demands. For although it is right and proper that
students in academies and schools should be chiefly exercised in
acquiring a scientific knowledge of dogma, by means of reasoning
from the Articles of Faith to their consequences, according to the
rules of approved and sound philosophy - nevertheless the
judicious and instructed theologian will by no means pass by that
method of doctrinal demonstration which draws its proof from the
authority of the Bible; "for (Theology) does not receive her
first principles from any other science, but immediately from God
by revelation. And, therefore, she does not receive of other
sciences as from a superior, but uses them as her inferiors or
handmaids."(42) It is this view of doctrinal teaching which
is laid down and recommended by the prince of theologians, St.
Thomas of Aquin;(43) who, moreover, shows - such being the
essential character of Christian Theology - how she can defend her
own principles against attack: "If the adversary," he
says, "do but grant any portion of the divine revelation, we
have an argument against him; thus, against a heretic we can
employ Scripture authority, and against those who deny one
article, we can use another. But if our opponent reject divine
revelation entirely, there is then no way left to prove the
Article of Faith by reasoning; we can only solve the difficulties
which are raised against them."(44) Care must be taken,
then, that beginners approach the study of the Bible well prepared
and furnished; otherwise, just hopes will be frustrated, or,
perchance, what is worse, they will unthinkingly risk the danger
of error, falling an easy target to the sophisms and labored
erudition of the Rationalists. The best preparation will be a
conscientious application to philosophy and theology under the
guidance of St. Thomas of Aquin, and a thorough training therein -
as We ourselves have elsewhere pointed out and directed. By this
means, both in Biblical studies and in that part of Theology which
is called positive, they will pursue the right path and make
satisfactory progress.
The
Authority of Holy Scripture; Modern Criticism; Physical Science
17.
To prove, to expound, to illustrate Catholic Doctrine by the
legitimate and skilful interpretation of the Bible, is much; but
there is a second part of the subject of equal importance and
equal difficulty - the maintenance in the strongest possible way
of its full authority. This cannot be done completely or
satisfactorily except by means of the living and proper
magisterium of the Church. The Church, "by reason of her
wonderful propagation, her distinguished sanctity and
inexhaustible fecundity in good, her Catholic unity, and her
unshaken stability, is herself a great and perpetual motive of
credibility, and an unassailable testimony to her own Divine
mission."(45) But since the divine and infallible magisterium
of the Church rests also on the authority of Holy Scripture, the
first thing to be done is to vindicate the trustworthiness of the
sacred records at least as human documents, from which can be
clearly proved, as from primitive and authentic testimony, the
Divinity and the mission of Christ our Lord, the institution of a
hierarchical Church and the primacy of Peter and his successors.
It is most desirable, therefore, that there should be numerous
members of the clergy well prepared to enter upon a contest of
this nature, and to repulse hostile assaults, chiefly trusting in
that armor of God recommended by the Apostle,(46) but also not
unaccustomed to modern methods of attack. This is beautifully
alluded to by St. John Chrysostom, when describing the duties of
priests: "We must use every endeavor that the 'Word of God
may dwell in us abundantly'(47) and not merely for one kind of
fight must we be prepared - for the contest is many-sided and the
enemy is of every sort; and they do not all use the same weapons
nor make their onset in the same way. Wherefore it is needful that
the man who has to contend against all should be acquainted with
the engines and the arts of all - that he should be at once archer
and slinger, commandant and officer, general and private soldier,
foot-soldier and horseman, skilled in sea-fight and in siege; for
unless he knows every trick and turn of war, the devil is well
able, if only a single door be left open, to get in his fierce
bands and carry off [souls]."(48) The sophisms of the enemy
and his manifold arts of attack we have already touched upon. Let
us now say a word of advice on the means of defense. The first
means is the study of the Oriental languages and of the art of
criticism. These two acquirements are in these days held in high
estimation, and therefore the clergy, by making themselves more or
less fully acquainted with them as time and place may demand, will
the better be able to discharge their office with becoming credit;
for they must make themselves "all to all,"(49) always
"ready to satisfy every one that asketh them a reason for the
hope that is in them."(50) Hence it is most proper that
Professors of Sacred Scripture and theologians should master those
tongues in which the sacred Books were originally written; and it
would be well that Church students also should cultivate them,
more especially those who aspire to academic degrees. And
endeavors should be made to establish in all academic institutions
- as has already been laudably done in many - chairs of the other
ancient languages, especially the Semitic, and of subjects
connected therewith, for the benefit principally of those who are
intended to profess sacred literature. These latter, with a
similar object in view, should make themselves well and thoroughly
acquainted with the art of true criticism. There has arisen, to
the great detriment of religion, an inept method, dignified by the
name of the "higher criticism," which pretends to judge
of the origin, integrity and authority of each Book from internal
indications alone. It is clear, on the other hand, that in
historical questions, such as the origin and the handing down of
writings, the witness of history is of primary importance, and
that historical investigation should be made with the utmost care;
and that in this matter internal evidence is seldom of great
value, except as confirmation. To look upon it in any other light
will be to open the door to many evil consequences. It will make
the enemies of religion much more bold and confident in attacking
and mangling the Sacred Books; and this vaunted "higher
criticism" will resolve itself into the reflection of the
bias and the prejudice of the critics. It will not throw on the
Scripture the light which is sought, or prove of any advantage to
doctrine; it will only give rise to disagreement and dissension,
those sure notes of error, which the critics in question so
plentifully exhibit in their own persons; and seeing that most of
them are tainted with false philosophy and rationalism, it must
lead to the elimination from the sacred writings of all prophecy
and miracle, and of everything else that is outside the natural
order.
18.
In the second place, we have to contend against those who, making
an evil use of physical science, minutely scrutinize the Sacred
Book in order to detect the writers in a mistake, and to take
occasion to vilify its contents. Attacks of this kind, bearing as
they do on matters of sensible experience, are peculiarly
dangerous to the masses, and also to the young who are beginning
their literary studies; for the young, if they lose their
reverence for the Holy Scripture on one or more points, are easily
led to give up believing in it altogether. It need not be pointed
out how the nature of science, just as it is so admirably adapted
to show forth the glory of the Great Creator, provided it be
taught as it should be, so if it be perversely imparted to the
youthful intelligence, it may prove most fatal in destroying the
principles of true philosophy and in the corruption of morality.
Hence to the Professor of Sacred Scripture a knowledge of natural
science will be of very great assistance in detecting such attacks
on the Sacred Books, and in refuting them. There can never,
indeed, be any real discrepancy between the theologian and the
physicist, as long as each confines himself within his own lines,
and both are careful, as St. Augustine warns us, "not to make
rash assertions, or to assert what is not known as
known."(51) If dissension should arise between them, here is
the rule also laid down by St. Augustine, for the theologian:
"Whatever they can really demonstrate to be true of physical
nature, we must show to be capable of reconciliation with our
Scriptures; and whatever they assert in their treatises which is
contrary to these Scriptures of ours, that is to Catholic faith,
we must either prove it as well as we can to be entirely false, or
at all events we must, without the smallest hesitation, believe it
to be so."(52) To understand how just is the rule here
formulated we must remember, first, that the sacred writers, or to
speak more accurately, the Holy Ghost "Who spoke by them, did
not intend to teach men these things (that is to say, the
essential nature of the things of the visible universe), things in
no way profitable unto salvation."(53) Hence they did not
seek to penetrate the secrets of nature, but rather described and
dealt with things in more or less 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 by the most eminent men of
science. Ordinary speech primarily and properly describes what
comes under the senses; and somewhat in the same way the sacred
writers - as the Angelic Doctor also reminds us - "went by what
sensibly appeared,"(54) or put down what God, speaking to
men, signified, in the way men could understand and were
accustomed to.
19.
The unshrinking defense of the Holy Scripture, however, does not
require that we should equally uphold all the opinions which each
of the Fathers or the more recent interpreters have put forth in
explaining it; for it may be that, in commenting on passages where
physical matters occur, they have sometimes expressed the ideas of
their own times, and thus made statements which in these days have
been abandoned as incorrect. Hence, in their interpretations, we
must carefully note what they lay down as belonging to faith, or
as intimately connected with faith - what they are unanimous in. For
"in those things which do not come under the obligation of
faith, the Saints were at liberty to hold divergent opinions, just
as we ourselves are,"(55) according to the saying of St.
Thomas. And in another place he says most admirably: "When
philosophers are agreed upon a point, and it is not contrary to
our faith, it is safer, in my opinion, neither to lay down such a
point as a dogma of faith, even though it is perhaps so presented
by the philosophers, nor to reject it as against faith, lest we
thus give to the wise of this world an occasion of despising our
faith."(56) The Catholic interpreter, although he should show
that those facts of natural science which investigators affirm to
be now quite certain are not contrary to the Scripture rightly
explained, must nevertheless always bear in mind, that much which
has been held and proved as certain has afterwards been called in
question and rejected. And if writers on physics travel outside
the boundaries of their own branch, and carry their erroneous
teaching into the domain of philosophy, let them be handed over to
philosophers for refutation.
Inspiration
Incompatible with Error
20.
The principles here laid down will apply to cognate sciences, and
especially to History. It is a lamentable fact that there are many
who with great labor carry out and publish investigations on the
monuments of antiquity, the manners and institutions of nations
and other illustrative subjects, and whose chief purpose in all
this is too often to find mistakes in the sacred writings and so
to shake and weaken their authority. Some of these writers display
not only extreme hostility, but the greatest unfairness; in their
eyes a profane book or ancient document is accepted without
hesitation, whilst the Scripture, if they only find in it a
suspicion of error, is set down with the slightest possible
discussion as quite untrustworthy. It is true, no doubt, that
copyists have made mistakes in the text of the Bible; this
question, when it arises, should be carefully considered on its
merits, and the fact not too easily admitted, but only in those
passages where the proof is clear. It may also happen that the
sense of a passage remains ambiguous, and in this case good
hermeneutical methods will greatly assist in clearing up the
obscurity. But it is absolutely wrong and forbidden, either to
narrow inspiration to certain parts only of Holy Scripture, or to
admit that the sacred writer has erred. For the system of those
who, in order to rid themselves of these difficulties, do not
hesitate to concede that divine inspiration regards the things of
faith and morals, and nothing beyond, because (as they wrongly
think) in a question of the truth or falsehood of a passage, we
should consider not so much what God has said as the reason and
purpose which He had in mind in saying it - this system cannot be
tolerated. For all the books which the Church receives as sacred
and canonical, are written wholly and entirely, with all their
parts, at the dictation of the Holy Ghost; and so far is it from
being possible that any error can co-exist with inspiration, that
inspiration not only is essentially incompatible with error, but
excludes and rejects it as absolutely and necessarily as it is
impossible that God Himself, the supreme Truth, can utter that
which is not true. This is the ancient and unchanging faith of the
Church, solemnly defined in the Councils of Florence and of Trent,
and finally confirmed and more expressly formulated by the [First]
Council
of the Vatican. These are the words of the last: "The Books
of the Old and New Testament, whole and entire, with all their
parts, as enumerated in the decree of the same Council [of Trent] and
in the ancient Latin Vulgate, are to be received as sacred and
canonical. And the Church holds them as sacred and canonical, not
because, having been composed by human industry, they were
afterwards approved by her authority; nor only because they
contain revelation without error; but because, having been written
under the inspiration of the Holy Ghost, they have God for their
author."(57) Hence, because the Holy Ghost employed men as
His instruments, we cannot therefore say that it was these
inspired instruments who, perchance, have fallen into error, and
not the primary author. For, by supernatural power, He so moved
and impelled them to write - He was so present to them - that the
things which He ordered, and those only, they, first, rightly
understood, then willed faithfully to write down, and finally
expressed in apt words and with infallible truth. Otherwise, it
could not be said that He was the Author of the entire Scripture.
Such has always been the persuasion of the Fathers.
"Therefore," says St. Augustine, "since they wrote
the things which He showed and uttered to them, it cannot be
pretended that He is not the writer; for His members executed what
their Head dictated."(58) And St. Gregory the Great thus
pronounces: "Most superfluous it is to inquire who wrote
these things - we loyally believe the Holy Ghost to be the Author of
the book. He wrote it Who dictated it for writing; He wrote it Who
inspired its execution."(59)
21.
It follows that those who maintain that an error is possible in
any genuine passage of the sacred writings, either pervert the
Catholic notion of inspiration, or make God the author of such
error. And so emphatically were all the Fathers and Doctors agreed
that the divine writings, as left by the hagiographers, are free
from all error, that they labored earnestly, with no less skill
than reverence, to reconcile with each other those numerous
passages which seem at variance - the very passages which in great
measure have been taken up by the "higher criticism;"
for they were unanimous in laying it down, that those writings, in
their entirety and in all their parts were equally from the
afflatus of Almighty God, and that God, speaking by the sacred
writers, could not set down anything but what was true. The words
of St. Augustine to St. Jerome may sum up what they taught:
"On my part I confess to your charity that it is only to
those Books of Scripture which are now called canonical that I
have learned to pay such honor and reverence as to believe most
firmly that none of their writers has fallen into any error. And
if in these Books I meet anything which seems contrary to truth, I
shall not hesitate to conclude either that the text is faulty, or
that the translator has not expressed the meaning of the passage,
or that I myself do not understand."(60)
22.
But to undertake fully and perfectly, and with all the weapons of
the best science, the defense of the Holy Bible is far more than
can be looked for from the exertions of commentators and
theologians alone. It is an enterprise in which we have a right to
expect the cooperation of all those Catholics who have acquired
reputation in any branch of learning whatever. As in the past, so
at the present time, the Church is never without the graceful
support of her accomplished children; may their services to the
Faith grow and increase! For there is nothing which We believe to
be more needful than that truth should find defenders more
powerful and more numerous than the enemies it has to face; nor is
there anything which is better calculated to impress the masses
with respect for truth than to see it boldly proclaimed by learned
and distinguished men. Moreover, the bitter tongues of objectors
will be silenced, or at least they will not dare to insist so
shamelessly that faith is the enemy of science, when they see that
scientific men of eminence in their profession show towards faith
the most marked honor and respect. Seeing, then, that those can do
so much for the advantage of religion on whom the goodness of
Almighty God has bestowed, together with the grace of the faith,
great natural talent, let such men, in this bitter conflict of
which the Holy Scripture is the object, select each of them the
branch of study most suitable to his circumstances, and endeavor
to excel therein, and thus be prepared to repulse with credit and
distinction the assaults on the Word of God. And it is Our
pleasing duty to give deserved praise to a work which certain
Catholics have taken up - that is to say, the formation of societies
and the contribution of considerable sums of money, for the
purpose of supplying studious and learned men with every kind of
help and assistance in carrying out complete studies. Truly an
excellent fashion of investing money, and well-suited to the times
in which we live! The less hope of public patronage there is for
Catholic study, the more ready and the more abundant should be the
liberality of private persons - those to whom God has given riches
thus willingly making use of their means to safeguard the treasure
of His revealed doctrine.
Summary
23.
In order that all these endeavors and exertions may really prove
advantageous to the cause of the Bible, let scholars keep
steadfastly to the principles which We have in this Letter laid
down. Let them loyally hold that God, the Creator and Ruler of all
things, is also the Author of the Scriptures - and that therefore
nothing can be proved either by physical science or archaeology
which can really contradict the Scriptures. If, then, apparent
contradiction be met with, every effort should be made to remove
it. Judicious theologians and commentators should be consulted as
to what is the true or most probable meaning of the passage in
discussion, and the hostile arguments should be carefully weighed.
Even if the difficulty is after all not cleared up and the
discrepancy seems to remain, the contest must not be abandoned;
truth cannot contradict truth, and we may be sure that some
mistake has been made either in the interpretation of the sacred
words, or in the polemical discussion itself; and if no such
mistake can be detected, we must then suspend judgment for the
time being. There have been objections without number
perseveringly directed against the Scripture for many a long year,
which have been proved to be futile and are now never heard of;
and not infrequently interpretations have been placed on certain
passages of Scripture (not belonging to the rule of faith or
morals) which have been rectified by more careful investigations.
As time goes on, mistaken views die and disappear; but "truth
remaineth and groweth stronger for ever and ever."(61)
Wherefore, as no one should be so presumptuous as to think that he
understands the whole of the Scripture, in which St. Augustine
himself confessed that there was more that he did not know, than
that he knew,(62) so, if he should come upon anything that seems
incapable of solution, he must take to heart the cautious rule of
the same holy Doctor: "It is better even to be oppressed by
unknown but useful signs, than to interpret them uselessly and
thus to throw off the yoke only to be caught in the trap of error."(63)
24.
Such, Venerable Brethren, are the admonitions and the instructions
which, by the help of God, We have thought it well, at the present
moment, to offer to you on the study of Holy Scripture. It will
now be your province to see that what we have said be observed and
put in practice with all due reverence and exactness; that so, we
may prove our gratitude to God for the communication to man of the
Words of his Wisdom, and that all the good results so much to be
desired may be realized, especially as they affect the training of
the students of the Church, which is our own great solicitude and
the Church's hope. Exert yourselves with willing alacrity, and use
your authority and your persuasion in order that these studies may
be held in just regard and may flourish, in Seminaries and in the
educational Institutions which are under your jurisdiction. Let
them flourish in completeness and in happy success, under the
direction of the Church, in accordance with the salutary teaching
and example of the Holy Fathers and the laudable traditions of
antiquity; and, as time goes on, let them be widened and extended
as the interests and glory of truth may require - the interest of
that Catholic Truth which comes from above, the never-failing
source of man's salvation. Finally, We admonish with paternal love
all students and ministers of the Church always to approach the
Sacred Writings with reverence and piety; for it is impossible to
attain to the profitable understanding thereof unless the
arrogance of "earthly" science be laid aside, and there
be excited in the heart the holy desire for that wisdom
"which is from above." In this way the intelligence
which is once admitted to these sacred studies, and thereby
illuminated and strengthened, will acquire a marvelous facility in
detecting and avoiding the fallacies of human science, and in
gathering and using for eternal salvation all that is valuable and
precious; whilst at the same time the heart will grow warm, and
will strive with ardent longing to advance in virtue and in divine
love. "Blessed are they who examine His testimonies; they
shall seek Him with their whole heart."(64)
25.
And now, filled with hope in the divine assistance, and trusting
to your pastoral solicitude - as a pledge of heavenly grace and a
sign of Our special goodwill - to you all, and to the Clergy and
the whole flock entrusted to you, We lovingly impart in Our Lord
the Apostolic Benediction.
[Given
at St. Peter's, Rome, on the 18th day of November, 1893, the
eighteenth year of Our Pontificate.]
Endnotes:
1.
Conc. Vat. sess. iii. cap. ii. de revel. | 2. Ibid. | 3. S. Aug.
de civ. dei xi., 3. | 4. S. Clem. Rom. I ad. Cor. 45; S. Polycarp.
ad Phil. 7; S. Iren. a haer. ii. 28, 2. | 5. S. Chrys. in Gen. hom.
2, 2; S. Aug. in Ps. xxx., serm., 2, I; S. Greg. M. ad Theod. ep.
iv., 31. | 6. II Tim. iii., 16-17. | 7. S. Aug. de util. cred.
xiv. 32. | 8. Act xiv., 3. | 9. St. Hieron. de stud. Script. ad.
Paulin. ep. liii. 3. | 10. In Isiam Prol. | 11. In Isaiam liv.,
12. | 12. I Thess. i., 5. | 13. Jerem. xxiii., 29. | 14. Hebr.
iv., 12. | 15. De doctr. Chr. iv., 6, 7. | 16. S. Chrys. in Gen.
Hom. xxi., 2; Hom. lx., 3; S. Aug. de Disc. Chrisc., ii. | 17. S.
Athan. ep. fest. xxxix. | 18. S. Aug. serm. xxvi., 24; S. Ambr. in
Ps. cxviii., serm. xix, 2. | 19. S. Hier. de vita cleric. ad Nepot.
| 20. S. Greg. M., Regul. past. ii., II (al. 22); Moral. xviii.,
26 (a1.14). | 21. S. Aug. serm. clxxix., I. | 22. S. Greg. M.
Regul. past., iii., 24 (al. 48). | 23. I Tim. iv., 16. | 24. S.
Hier. in Mic. i., 10. | 25. Conc. Trid. sess. v. decret. de
reform, I. | 26. Ibid. 1-2. | 27. See the Collect on his feast,
September 30. | 28. I Tim. vi., 20. | 29. Sess. iv., decr. de
edit. et usu sacr. libror. | 30. De doctr. chr. iii., 4. | 31. Ad
Pammachium. | 32. S. Hier. ad Paulin. de studio Script. ep. liii.,
4. | 33. C. haer. iv., 26, 5. | 34. Sess. iii., cap. ii., de
revel.; cf. Conc. Trid, sess. iv. decret de edit. et usu sacr.
libror. | 35. Conc. Vat. sess. iii., cap. ii., de fide. | 36.
Ibid. 6, 7. | 37. Ad Honorat. de util. cred. xvii., 35. | 38.
Rufinus Hist.eccl. ii., 9. | 39. S. Aug. c. Julian. ii, 10, 37. |
40. De Gen. ad lift. I, viii., c. 7, 13. | 41. Cfr. Clem. Alex.
Strom. vii., 16; Orig. de princ iv., 8; in Levit. hom. 4, 8;
Tertull. de praescr. 15, seqq.; S. Hilar. Pict. in Matth. 13, I. |
42. S. Greg. M. Moral xx., 9 (al. II). | 43. Summ. theol. p. i.,
q. i., a. 5 ad 2. | 44. Ibid. a. 8. | 45. Conc. Vat. sess. iii.,
c. iii. de fide. | 46. Eph. vi., 13, seqq. | 47. Cfr., Coloss.
iii., 16. | 48. De sacerdotio iv., 4. | 49. I Cor. ix., 22. | 50.
I Peter iii., 15. | 51. In Gen. op. imperf. ix., 30. | 52. De Gen.
ad lift. i. 21, 41. | 53. S. Aug. ib. ii., 9, 20. | 54. Summa
theol. p. I, q. lxx., a. I, ad 3. | 55. In Sent. ii., Dist. q. i.,
a. 3. | 56. Opusc. x. | 57. Sess. iii., c. ii., de Rev. | 58. De
consensu Evangel. 1. I, c. 35. | 59. Praef. in Job, n. 2. | 60. Ep.
lxxxii., i. et crebrius alibi. | 61. III Esdr. iv., 38. | 62. Ad
lanuar. ep. lv., 21. | 63. De doctr. chr. iii., 9, 18. | 64. Ps.
xviii., 2.
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