Now, the decree of the Vatican does not forbid the division of the holy books into several classes according as the truths they contain are recorded by the writer as a special revelation, or from knowledge acquired by his natural faculties. But this distinction does not infringe on the overruling agency of God in the composition of the book.
Finally, the question of verbal inspiration, so often discussed by theologians, remains as free since the council as before. It is not necessary for a ruler who issues a decree to dictate every expression, but merely the substance of the new law: the secretary clothes it in his own style. The latter is not a mere copyist: he, too, is the author of the decree, but in a secondary sense. It is the same with regard to the Holy Scriptures. The Holy Spirit suggests the truths to be recorded in the prophecy, and directs the writer, but David and Isaias clothe them in their own royal style, Amos in his rustic language.
V.
We come now to the question of the interpretation of the holy books. On this point, also, the Council of the Vatican has renewed and completed the decree of the Council of Trent, which, in its fourth session, endeavored to check the boldness, or, to make use of its own expression, the restlessness of the free-thinkers of the age. Protestants are constantly appealing to the Scriptures, but to the Scriptures according to private interpretation. Agreed merely in their opposition to the church and its doctrines, they are divided infinitely as to the signification of the simplest texts. The strangest interpretations are daily astonishing the faith of the believer, and giving rise to scandals among Christians. To obviate this abuse, the Council of Trent made the following decree: “In order to restrain restless spirits, the council decrees that no one, relying on his own wisdom in matters of faith and morals pertaining to the edification of the Christian doctrine, shall wrest the Holy Scripture according to his own private notions, and have the boldness to interpret it contrary to the true sense in which it has been and is held by our holy mother, the church, to whom it belongs to judge of the interpretation of the Holy Scriptures, or contrary to the unanimous consent of the Fathers.”
This decree, as to its form, is chiefly disciplinary: it prohibits interpreting the Scriptures contrary to the definition of the church and the unanimous opinion of the Fathers in all that relates to faith and morals.
This disciplinary prescription is based on a dogmatic principle which the Council of Trent did not define, but which it referred to as an incontestable truth: to wit, that to the church it belongs to judge of the true meaning of the Scriptures: cujus est judicare de vero sensu et interpretatione Scripturarum sanctarum. This truth is the necessary consequence of the supreme magistracy of the faith. All Catholics venerate the church as the depository of revealed truth, and consequently of the Scriptures. But the deposit is not merely a material one. The Christian receives the Scriptures from her, first, because it is by her testimony he is assured of the true canon, that they have God for their author, and that he is enabled to distinguish the real text from the inaccuracies that have, in the course of time, been introduced by the carelessness of copyists, as well as the unscrupulousness of heretics. Moreover, he receives them from the church, because through her he is made aware of their true meaning. What would it avail him to possess the inspired volume, if, like the book in the Apocalypse, it were sealed with seven seals? And who has the power to break these seals but the church—bride of the Lamb?
In vain Protestantism repeats that the Scriptures are plain in themselves, or, at least, that the interior illumination of the Holy Spirit renders them intelligible to all. If this is really the case, why, whenever the voice of the church is unheeded, the infinite number of ways of interpreting the same passages? How was it that Calvin plainly saw a mere figure of the Presence in the passage relating to the Eucharist, when Luther clearly understood it to mean the Real Presence? Would the Holy Spirit speak to Luther in one way, and to Calvin in another entirely opposite? Whatever the Reformers may say, the Scriptures are full of obscurity. The truths of salvation they contain are not expressed in the didactic manner of a theological treatise. The truths are there, but veiled in mystery, expressed in a language now dead, and full of allusions to a history and to customs widely differing from ours, as well as to the institutions and local circumstances of a nation no longer existing. Private research would, no doubt, enable a small number of men of intelligence and learning to comprehend many parts of our holy books; but this means is not accessible to the masses, who would remain for ever deprived of the truths contained in the Scriptures if there were not on earth an authorized interpreter of the divine text. What certitude would the learned themselves have on this point without the help of the church? How many divergent opinions would not liberty of interpretation produce! It was, therefore, necessary that the church, when entrusted with the Scriptures, should at the same time receive power to interpret them authentically. This is why the Council of Trent forbids interpreting them contrary to the defined meaning of the church.
Now, the church acquits itself of its duties as interpreter in two ways: by solemn definitions, and by the ordinary teachings of its doctors. The definitions of the church are not, in fact, restricted to the declaration of dogmatic decisions: they often decide the real meaning of the Scriptures. Thus we see the Council of Trent is not satisfied with defining the divine institution and existence of the sacrament of Extreme Unction: it also declares that the well-known words of the Apostle S. James refer to this sacrament, and designate its ministry, its matter, its form, and its effects.[67] In like manner, with regard to the sacrament of Penance, not content with defining its existence, it declares, in the first chapter of the fourteenth session, that our Lord referred to this sacrament when, addressing his disciples, he said: Quorum remiseritis peccata. We could point out many other passages of Scripture of a similar nature which the Council of Trent and other councils have authentically defined the meaning of.
But the interpretation of the sacred text is more frequently shown by the usage of the church, especially in its liturgy, and by the unanimous or almost unanimous teachings of the Fathers and doctors. It was thus the meaning of the passages concerning the Eucharist were clearly determined by the liturgy, the writings of the Fathers, the teachings of the schools, and the general sentiment of the Christian world a long time before it was expressly defined by the Council of Trent. In the same way, the church did not wait for the definition of the Council of the Vatican to regard the promises of Christ to S. Peter as made to the See of Rome, and including the essential prerogatives of the Pontifical power.
Such was the twofold manner of defining the meaning of the Scriptures the Council of Trent had in view when it forbade their interpretation on points of faith and morals contrary to the sense in which they are held by holy church and the unanimous consent of the Fathers.