This decree appears sufficiently explicit. And yet semi-rationalism found two ways of eluding its bearing. The first was to regard this part of the decree of the fourth session as purely disciplinary, doubtless necessary in the condition of Christendom at the time of the Council of Trent, but susceptible of being afterwards modified. Now, in our day, the Catholic faith is no longer attacked as it once was through the authority of the Scriptures. Knowledge has increased. The commentator is forced to be mindful of the progress of human intelligence, and to reconcile the meaning of the Scriptures with the discoveries of the age. If one persists in asserting that the decree of the council relates to faith as well as discipline, semi-rationalism has recourse to another evasion: it understands this decree merely in a negative sense; namely, that it is not lawful to interpret the Scriptures contrary to the Catholic belief, which does not imply any obligation to regard the meaning the church attaches to a passage of Scripture as an article of faith. According to this rule, the Catholic theologian could not interpret any text in opposition to the existence of the sacrament of Extreme Unction, but, notwithstanding the declarations of the Council of Trent, he would remain within the bounds of orthodoxy, even if he denied that the words of S. James had any reference to this sacrament.
Such is the half-way manner in which unsubmissive souls flatter themselves they can remain true to the faith without accepting the teachings of the church. For a long time this doctrine was practically followed, though not formally stated. We will give an example. In the XVIIth century, the Oratorian, Richard Simon, carried the boldness of his criticisms to such an extreme that he openly acknowledged he made no account of traditional interpretation, the authority of the Fathers, and the teachings of the church; pretending to correct, according to the Hebrew or Greek text, the meaning constantly followed by the doctors of the church. Our readers are well aware with what vigor Bossuet attacked a system so thoroughly Protestant.[68]
But this way of understanding the decree of the Council of Trent was in direct opposition to the terms in which it is conceived. The form doubtless is disciplinary, but the foundation of this law is expressly stated, and is wholly dogmatic: Cujus (ecclesiæ) est judicare de vero sensu et interpretatione Scripturarum sanctarum. This was not a mere disciplinary prescript made for the first time by the council, but the reminder of an obligation imposed on all Christians by the very nature of revelation and the authority of the church.
If it is not true that this decree is purely disciplinary, it is still less so that it should be understood in a mere negative sense, as if the council only intended forbidding the interpretation of the Scriptures contrary to the express dogmas or even the definitions of the church and the unanimous opinion of the Fathers. The principle on which this decree is founded goes still further: “It is to the church it belongs to judge of the true sense and interpretation of the Holy Scriptures.” Consequently, we ought not only to refrain from contradicting her authentic interpretation, but should regard her as our guide, and her decision in matters of interpretation as binding on every Christian, so that he would fall into heresy who should refuse to accept the meaning of a passage of Scripture as defined by holy church. Such is the evident meaning of the decree of the Council of Trent.
This truth is so manifest that the profession of faith by Pius IV. substitutes the positive and general form for the negative and restrictive terms of the decree: “I also admit the Holy Scriptures according to that sense which our Holy Mother the church hath held and doth hold, to whom it belongeth to judge of the true sense and interpretation of the Scriptures; neither will I ever take and interpret them otherwise than according to the unanimous consent of the Fathers.” Here the teachings of the church and the opinions of the Fathers are plainly made the positive and authentic rule of interpretation.
There could be no doubt as to the meaning of the Fathers of Trent. But a controversy having arisen on a point of so much importance, the Fathers of the Vatican were forced to explain this decree in such a way as to prevent any ambiguity. They did so in these terms: “And since those things which the Council of Trent has declared by wholesome decree concerning the interpretation of the Holy Scriptures, in order to restrain restless spirits, are explained by some in a wrong sense; we, renewing the same decree, declare this to be the mind of the synod: that, in matters of faith and morals which pertain to the edification of Christian doctrine, that is to be held as the true sense of the sacred Scripture which Holy Mother Church, to whom it belongs to judge of the true sense and interpretation of the sacred Scriptures, has held and holds: and therefore that no one may interpret the sacred Scripture contrary to this sense or contrary to the unanimous consent of the Fathers.”
It follows from the definition of the Vatican that the decree of the Council of Trent was not purely disciplinary, but likewise dogmatic: that consequently it was not intended for a particular epoch and exceptional circumstances, but was the expression of a divine law applicable to every age, and as lasting as the church and the world; that this decree not only forbids understanding the Scriptures contrary to the belief and interpretation of the church, but makes it a positive obligation to accept the meaning the church attaches to the sacred text; in short, that the disciplinary law is founded on a dogmatic truth which makes the authentic interpretation of the church a rule of faith to which every mind should submit in the study of Holy Writ.
It is thus the Council of the Vatican has renewed, explained, and completed the definitions of the Council of Trent touching the great question of the Scriptures. The second chapter of the Constitution Dei Filius, in addition to the decree of the fourth session of the Council of Trent, henceforth forms the basis of theological teachings in everything relating to Biblical science.