But the Church has not defined every expression of truth, though she holds the key to all truth. She points to the light which illumines our night; she declares the stars whence that light issues directly or by reflection; but she does not always indicate where the rays of the one body begin to mingle with those of the other, or what precise elements determine the motion or stability of each. Only when there are conflicts or threatened disturbances of the centres of attraction and repulsion she reaches out her anointed hand, informed with the magic power of her Creator and founder, and directs the courses of bodies that otherwise would clash unto mutual destruction. Hence the freedom of investigation allowed the Catholic student of the Scriptures is limited only by the rules of faith taught by the same divine Teacher who watches over the spoken and written revelation alike. And as, in cases where we have not the express command of a superior, we interpret his will by his known desires and views in other respects, so in the interpretation of those parts of Holy Writ regarding the meaning of which we have no definite expression in the doctrinal code of the Church, we follow the analogy of faith; which is manifest from the general consent of the Christian Fathers and Doctors, and from the teaching of learned and holy commentators. These we may safely follow in all doubtful cases, that is to say, where there is no evidence to show that they were mistaken, either through want of certain sources of information or proofs which we have at our command presently, or because they accepted the views of their time and people, feeling that any departure from the received tradition would make disturbance, and fail of its intended good effect.
It is safe to say that the conditions of one age and the modes of thought and feeling of one generation are not a just standard by which to judge the conditions and views of another age or generation. This is an important fact to remember for those who are inclined to look in every part of the Sacred Scriptures for a verification of the sentiments which they feel, and of the views and opinions of things which they hold.
XVIII.
RUSH-LIGHTS.
There is a method of interpreting the Bible which, although it affords a temporary satisfaction to the heart, is misleading to the mind. I mean private interpretation in the sense in which it is generally practised and defended by our Protestant brethren. To take a good photograph you must have sunlight; candles, gas, even electric lights, unless they be flash-lights, which don't suit all purposes of accurate reproduction, will not accomplish it. For vegetable growth you need sunlight; artificial light will give neither healthy fruit nor even color to the plant. So it is with the divine image traced in the Sacred Scriptures. We cannot reproduce it in our souls by any earthly light. Now human judgment is an earthly light, because it is constantly influenced by feelings, prejudices, attachments, and partial views of things. Some of us accept an opinion because it suits our conditions of life, is agreeable to our sense of ease or vanity, relieves us from certain responsibilities to God and our neighbor which a severer statement of the case would exact. Others endorse a view because it is held by a person whom they love or respect. Others, again, maintain an opinion because it is contrary to the one held by a person whom they dislike. And there is a vast number of people who take a view simply because it is the first that presents itself to them, and they are as well pleased with it as with others which they don't know. It must be remembered, moreover, that man is not naturally inclined toward the right. The world loves darkness since its eyes were hurt by the wanton effort to see God and to be like Him in a way which was against His law. Amid this darkness, intellectual and moral, which surrounds man, and which for the moment pleases him because it relieves him of a strain, we need a guide. We must follow a leader who knows all the ways and enjoys the full light of heaven.
The defence in favor of private interpretation of the Bible usually rests in the assumption of God's goodness, who must needs furnish an inward light to man lest he go wrong in his search after truth. But God's goodness gives you a guide, well accredited with testimonials from Himself, against whose efficiency the inward light compares like a rush-light against the sun.
The red cross of the Alpine Club marks the safe passage down the rocky mountain paths of Switzerland. We recognize the stones which are landmarks because they bear the conventional sign of an authorized body of mountaineers. They lead our way, and we follow without hesitation. But if the mark of the red cross of the Alpine Club were not visible, if we had to trust to the inward light or to our instinct to guide us, we should run the risk of losing our way and lives, though the stones which marked the path of former travellers are still there.
Nor does it seem according to the divine wisdom to give man a written law and then to leave him to Himself for its interpretation. No other written law was ever given under such conditions by or to man. It would frustrate the fundamental purpose of any written law to allow the individual to interpret it, because it would lead to contradictions and confusion, which it is the very object of laws to prevent. That the divine Law, in its written form, is no exception to this rule is proved from the effects of the theory of private interpretation, which have grown into a history of many sects, conscientiously protesting one against the other because of the inferences which each draws from the one sacred code of Christian law and doctrine. Thus the written word of God would frustrate its own manifest purpose, nay, give occasion to a thousand justifications of separation and hostility, which its fundamental canon, charity in the union of Christ, expressly forbids.
What other conclusion, therefore, remains than to accept the warning of St. Peter, Prince of the Apostles, who, speaking of the reading of the Sacred Scriptures, wishes the converts to understand "this, first, that no prophecy of Scripture is made by private interpretation,"[[1]] because "the holy men of God spoke, inspired by the Holy Ghost" (II. Pet. i. 20, 21).