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Vatican II

Dei Verbum

Dogmatic Constitution on Divine Revelation

November 18, 1965

Pope St. Paul VI

Vatican II

Authoritative Original Source: AAS 54 (1962) p786

English Source: Vatican Website Latin Source: Vatican Website
§1 Hearing the word of God with reverence and proclaiming it with faith, the sacred synod takes its direction from these words of St. John: "We announce to you the eternal life which dwelt with the Father and was made visible to us. What we have seen and heard we announce to you, so that you may have fellowship with us and our common fellowship be with the Father and His Son Jesus Christ" (1 John 1:2-3). Therefore, following in the footsteps of the Council of Trent and of the First Vatican Council, this present council wishes to set forth authentic doctrine on divine revelation and how it is handed on, so that by hearing the message of salvation the whole world may believe, by believing it may hope, and by hoping it may love.(1)cf. St. Augustine, "De Catechizandis Rudibus," C.IV 8: PL. 40, 316. §1 Dei verbum religiose audiens et fidenter proclamans, Sacrosancta Synodus verbis S. Ioannis obsequitur dicentis: "Adnuntiamus vobis vitam aeternam, quae erat apud Patrem et apparuit nobis: quod vidimus et audivimus adnuntiamus vobis, ut et vos societatem habeatis nobiscum, et societas nostra sit cum Patre et cum Filio eius Iesu Christo" (1 Io 1,2-3). Propterea, Conciliorum Tridentini et Vaticani I inhaerens vestigiis, genuinam de divina revelatione ac de eius transmissione doctrinam proponere intendit, ut salutis praeconio mundus universus audiendo credat, credendo speret, sperando amet.(1)Cf. S. AUGUSTINUS, De catechizandis rudibus. 4, 8: PL 40, 316.
§2 In His goodness and wisdom God chose to reveal Himself and to make known to us the hidden purpose of His will (see Eph. 1:9) by which through Christ, the Word made flesh, man might in the Holy Spirit have access to the Father and come to share in the divine nature (see Eph. 2:18; 2 Peter 1:4). Through this revelation, therefore, the invisible God (see Col. 1;15, 1 Tim. 1:17) out of the abundance of His love speaks to men as friends (see Ex. 33:11; John 15:14-15) and lives among them (see Bar. 3:38), so that He may invite and take them into fellowship with Himself. This plan of revelation is realized by deeds and words having an inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the mystery contained in them. By this revelation then, the deepest truth about God and the salvation of man shines out for our sake in Christ, who is both the mediator and the fullness of all revelation.(2)cf. Matt. 11:27; John 1:14 and 17; 14:6; 17:1-3; 2 Cor 3:16 and 4, 6; Eph. 1, 3-14. §2 lacuit Deo in sua bonitate et sapientia Seipsum revelare et notum facere sacramentum voluntatis suae (cf. Eph 1,9), quo homines per Christum, Verbum carnem factum, in Spiritu Sancto accessum habent ad Patrem et divinae naturae consortes efficiuntur (cf. Eph 2,18; 2 Petr 1,4). Hac itaque revelatione Deus invisibilis (cf. Col 1,15; 1 Tim 1,17) ex abundantia caritatis suae homines tamquam amicos alloquitur (cf. Ex 33,11; Io 15,14-15) et cum eis conversatur (cf. Bar 3,38), ut eos ad societatem Secum invitet in eamque suscipiat. Haec revelationis oeconomia fit gestis verbisque intrinsece inter se connexis, ita ut opera, in historia salutis a Deo patrata, doctrinam et res verbis significatas manifestent ac corroborent, verba autem opera proclament et mysterium in eis contentum elucident. Intima autem per hanc revelationem tam de Deo quam de hominis salute veritas nobis in Christo illucescit, qui mediator simul et plenitudo totius revelationis exsistit.(2)Cf. Mt. II, 27; Io. 1, 14 et 17; 14, 6; 17, 1-3; 2 Cor. 3, 16 et 4, 6; Eph. 1, 3-14.
§3 God, who through the Word creates all things (see John 1:3) and keeps them in existence, gives men an enduring witness to Himself in created realities (see Rom. 1:19-20). Planning to make known the way of heavenly salvation, He went further and from the start manifested Himself to our first parents. Then after their fall His promise of redemption aroused in them the hope of being saved (see Gen. 3:15) and from that time on He ceaselessly kept the human race in His care, to give eternal life to those who perseveringly do good in search of salvation (see Rom. 2:6-7). Then, at the time He had appointed He called Abraham in order to make of him a great nation (see Gen. 12:2). Through the patriarchs, and after them through Moses and the prophets, He taught this people to acknowledge Himself the one living and true God, provident father and just judge, and to wait for the Savior promised by Him, and in this manner prepared the way for the Gospel down through the centuries. §3 Deus, per Verbum omnia creans (cf. Io 1,3) et conservans, in rebus creatis perenne sui testimonium hominibus praebet (cf. Rom 1,19-20) et, viam salutis supernae aperire intendens, insuper protoparentibus inde ab initio Semetipsum manifestavit. Post eorum autem lapsum eos, redemptione promissa, in spem salutis erexit (cf. Gen 3,15) et sine intermissione generis humani curam egit, ut omnibus qui secundum patientiam boni operis salutem quaerunt, vitam aeternam daret (cf. Rom 2,6-7). Suo autem tempore Abraham vocavit, ut faceret eum in gentem magnam (cf. Gen 12,2-3), quam post Patriarchas per Moysen et Prophetas erudivit ad se solum Deum vivum et verum, providum Patrem et iudicem iustum agnoscendum, et ad promissum Salvatorem expectandum, atque ita per saecula viam Evangelio praeparavit.
§4 Then, after speaking in many and varied ways through the prophets, "now at last in these days God has spoken to us in His Son" (Heb. 1:1-2). For He sent His Son, the eternal Word, who enlightens all men, so that He might dwell among men and tell them of the innermost being of God (see John 1:1-18). Jesus Christ, therefore, the Word made flesh, was sent as "a man to men."(3)Epistle to Diognetus, c. VII, 4: Funk, Apostolic Fathers, I, p. 403. He "speaks the words of God" (John 3;34), and completes the work of salvation which His Father gave Him to do (see John 5:36; John 17:4). To see Jesus is to see His Father (John 14:9). For this reason Jesus perfected revelation by fulfilling it through his whole work of making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious resurrection from the dead and final sending of the Spirit of truth. Moreover He confirmed with divine testimony what revelation proclaimed, that God is with us to free us from the darkness of sin and death, and to raise us up to life eternal. §4 Postquam vero multifariam multisque modis Deus locutus est in Prophetis, "novissime diebus istis locutus est nobis in Filio" (Hebr 1,1-2). Misit enim Filium suum, aeternum scilicet Verbum, qui omnes homines illuminat, ut inter homines habitaret iisque intima Dei enarraret (cf. Io 1,1-18). Iesus Christus ergo, Verbum caro factum, "homo ad homines" missus,(3)Epist. ad Diognetum, 7, 4: FUNK, Patres Apostolici, I, p. 403. "verba Dei loquitur" (Io 3,34), et opus salutare consummat quod dedit ei Pater faciendum (cf. Io 5,36; 17,4). Quapropter Ipse, quem qui videt, videt et Patrem (cf. Io 14,9), tota Suiipsius praesentia ac manifestatione, verbis et operibus, signis et miraculis, praesertim autem morte sua et gloriosa ex mortuis resurrectione, misso tandem Spiritu veritatis, revelationem complendo perficit ac testimonio divino confirmat, Deum nempe nobiscum esse ad nos ex peccati mortisque tenebris liberandos et in aeternam vitam resuscitandos.
The Christian dispensation, therefore, as the new and definitive covenant, will never pass away and we now await no further new public revelation before the glorious manifestation of our Lord Jesus Christ (see 1 Tim. 6:14 and Tit. 2:13). Oeconomia ergo christiana, utpote foedus novum et definitivum, numquam praeteribit, et nulla iam nova revelatio publica expectanda est ante gloriosam manifestationem Domini nostri Iesu Christi (cf. 1 Tim 6,14 et Tit 2,13).
§5 "The obedience of faith" (Rom. 16:26; see 1:5; 2 Cor 10:5-6) "is to be given to God who reveals, an obedience by which man commits his whole self freely to God, offering the full submission of intellect and will to God who reveals,"(4)First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 3, "On Faith:" Denzinger 1789 (3008). and freely assenting to the truth revealed by Him. To make this act of faith, the grace of God and the interior help of the Holy Spirit must precede and assist, moving the heart and turning it to God, opening the eyes of the mind and giving "joy and ease to everyone in assenting to the truth and believing it."(5)Second Council of Orange, Canon 7: Denzinger 180 (377); First Vatican Council, loc. cit.: Denzinger 1791 (3010). To bring about an ever deeper understanding of revelation the same Holy Spirit constantly brings faith to completion by His gifts. §5 Deo revelanti praestanda est oboeditio fidei (cf. Rom 16,26; coll. Rom 1,5; 2 Cor 10,5-6), qua homo se totum libere Deo committit "plenum revelanti Deo intellectus et voluntatis obsequium" praestando(4)CONC. VAT. I, Const. dogm. de fide catholica, Dei Filius, cap. 3: DENZ. 1789 (3008). et voluntarie revelationi ab Eo datae assentiendo. Quae fides ut praebeatur, opus est praeveniente et adiuvante gratia Dei et internis Spiritus Sancti auxiliis, qui cor moveat et in Deum convertat, mentis oculos aperiat, et det "omnibus suavitatem in consentiendo et credendo veritati",(5)CONC. ARAUS. II, can. 7: DENZ. 180 (377); CONC. VAT. I, l. c.: DENZ. 1791 (3010). Quo vero profundior usque evadat revelationis intelligentia, idem Spiritus Sanctus fidem iugiter per dona sua perficit.
§6 Through divine revelation, God chose to show forth and communicate Himself and the eternal decisions of His will regarding the salvation of men. That is to say, He chose to share with them those divine treasures which totally transcend the understanding of the human mind.(6)First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 2, "On Revelation:" Denzinger 1786 (3005). §6 Divina revelatione Deus Seipsum atque aeterna voluntatis suae decreta circa hominum salutem manifestare ac communicare voluit, "ad participanda scilicet bona divina, quae humanae mentis intelligentiam omnino superant".(6)CONC. VAT. I, Const. dogm. de fide catholica, Dei Filius, cap. 2: DENZ. 1786 (3005).
As a sacred synod has affirmed, God, the beginning and end of all things, can be known with certainty from created reality by the light of human reason (see Rom. 1:20); but teaches that it is through His revelation that those religious truths which are by their nature accessible to human reason can be known by all men with ease, with solid certitude and with no trace of error, even in this present state of the human race.(7)First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 2, "On Revelation:" Denzinger 1785 and 1786 (3004 and 3005). Confitetur Sacra Synodus, "Deum, rerum omnium principium et finem, naturali humanae rationis lumine e rebus creatis certo cognosci posse" (cf. Rom 1,20); eius vero revelationi tribuendum esse docet, "ut ea, quae in rebus divinis humanae rationi per se impervia non sunt, in praesenti quoque generis humani conditione ab omnibus expedite, firma certitudine et nullo admixto errore cognosci possint".(7)CONC. VAT. I, Const. dogm. de fide catholica, Dei Filius, cap. 2: DENZ. 1785 et 1786 (3004 et 3005).
§7 In His gracious goodness, God has seen to it that what He had revealed for the salvation of all nations would abide perpetually in its full integrity and be handed on to all generations. Therefore Christ the Lord in whom the full revelation of the supreme God is brought to completion (see 2 Cor. 1:20; 3:13; 4:6), commissioned the Apostles to preach to all men that Gospel which is the source of all saving truth and moral teaching,(1)cf. Matt. 28:19-20, and Mark 16:15; Council of Trent, session IV, Decree on Scriptural Canons: Denzinger 783 (1501). and to impart to them heavenly gifts. This Gospel had been promised in former times through the prophets, and Christ Himself had fulfilled it and promulgated it with His lips. This commission was faithfully fulfilled by the Apostles who, by their oral preaching, by example, and by observances handed on what they had received from the lips of Christ, from living with Him, and from what He did, or what they had learned through the prompting of the Holy Spirit. The commission was fulfilled, too, by those Apostles and apostolic men who under the inspiration of the same Holy Spirit committed the message of salvation to writing.(2)cf. Council of Trent, loc. cit.; First Vatican Council, session III, Dogmatic Constitution on the Catholic Faith, Chap. 2, "On revelation:" Denzinger 1787 (3005). §7 Quae Deus ad salutem cunctarum gentium revelaverat, eadem benignissime disposuit ut in aevum integra permanerent omnibusque generationibus transmitterentur. Ideo Christus Dominus, in quo summi Dei tota revelatio consummatur (cf. 2 Cor 1,20 et 3,16 - 4,6), mandatum dedit Apostolis ut Evangelium, quod promissum ante per Prophetas Ipse adimplevit et proprio ore promulgavit, tamquam fontem omnis et salutaris veritatis et morum disciplinae omnibus praedicarent,(8)Cf. Mt. 28, 19-20 et Mc. 16, 15. CONC. TRID., Decr. De canonicis Scripturis: DENZ. 783 (1501). eis dona divina communicantes. Quod quidem fideliter factum est, tum ab Apostolis, qui in praedicatione orali, exemplis et institutionibus ea tradiderunt quae sive ex ore, conversatione et operibus Christi acceperant, sive a Spiritu Sancto suggerente didicerant, tum ab illis Apostolis virisque apostolicis, qui, sub inspiratione eiusdem Spiritus Sancti, nuntium salutis scriptis mandaverunt.(9)Cf. CONC. TRID., l. c.; CONC. VAT. I, Const. dogm. de fide catholica, Dei Filius, cap. 2: DENZ. 1787 (3006).
But in order to keep the Gospel forever whole and alive within the Church, the Apostles left bishops as their successors, "handing over" to them "the authority to teach in their own place."(3)St. Irenaeus, "Against Heretics" III, 3, 1: PG 7, 848; Harvey, 2, p. 9." This sacred tradition, therefore, and Sacred Scripture of both the Old and New Testaments are like a mirror in which the pilgrim Church on earth looks at God, from whom she has received everything, until she is brought finally to see Him as He is, face to face (see 1 John 3:2). Ut autem Evangelium integrum et vivum iugiter in Ecclesia servaretur, Apostoli successores reliquerunt Episcopos, ipsis "suum ipsorum locum magisterii tradentes".(10)S. IRENAEUS, Adv. Haer., III, 3, 1: PG 7, 848; HARVEY, 2, p. 9. Haec igitur Sacra Traditio et Sacra utriusque Testamenti Scriptura veluti speculum sunt in quo Ecclesia in terris peregrinans contemplatur Deum, a quo omnia accipit, usquedum ad Eum videndum facie ad faciem sicuti est perducatur (cf. 1 Io 3,2).
§8 And so the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved by an unending succession of preachers until the end of time. §8 Itaque praedicatio apostolica, quae in inspiratis libris speciali modo exprimitur, continua successione usque ad consummationem temporum conservari debebat.
Therefore the Apostles, handing on what they themselves had received, warn the faithful to hold fast to the traditions which they have learned either by word of mouth or by letter (see 2 Thess. 2:15), and to fight in defense of the faith handed on once and for all (see Jude 1:3)(4)cf. Second Council of Nicea: Denzinger 303 (602); Fourth Council of Constance, session X, Canon 1: Denzinger 336 (650-652). Now what was handed on by the Apostles includes everything which contributes toward the holiness of life and increase in faith of the peoples of God; and so the Church, in her teaching, life and worship, perpetuates and hands on to all generations all that she herself is, all that she believes. Unde Apostoli, tradentes quod et ipsi acceperunt, fideles monent ut teneant traditiones quas sive per sermonem sive per epistulam didicerint (cf. 2 Thess 2,15), utque pro semel sibi tradita fide decertent (cf. Iud 1,3).(11)Cf. CONC. NIC. II: DENZ. 303 (602). CONC. CONTANT. IV, Sess. X, can. I: DENZ. 336 (650-652). Quod vero ab Apostolis traditum est, ea omnia complectitur quae ad Populi Dei vitam sancte ducendam fidemque augendam conferunt, sicque Ecclesia, in sua doctrina, vita et cultu, perpetuat cunctisque generationibus transmittit omne quod ipsa est, omne quod credit.
This tradition which comes from the Apostles develops in the Church with the help of the Holy Spirit.(5)cf. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 4, "On Faith and Reason:" Denzinger 1800 (3020). For there is a growth in the understanding of the realities and the words which have been handed down. This happens through the contemplation and study made by believers, who treasure these things in their hearts (see Luke, 2:19, 51) through a penetrating understanding of the spiritual realities which they experience, and through the preaching of those who have received through Episcopal succession the sure gift of truth. For as the centuries succeed one another, the Church constantly moves forward toward the fullness of divine truth until the words of God reach their complete fulfillment in her. Haec quae est ab Apostolis Traditio sub assistentia Spiritus Sancti in Ecclesia proficit:(12)Cf. CONC. VAT. I, Const. dogm. de fide catholica, Dei Filius, cap. 4: DENZ. 1800 (3020). crescit enim tam rerum quam verborum traditorum perceptio, tum ex contemplatione et studio credentium, qui ea conferunt in corde suo (cf. Lc 2,19 et 51), tum ex intima spiritualium rerum quam experiuntur intelligentia, tum ex praeconio eorum qui cum episcopatus successione charisma veritatis certum acceperunt. Ecclesia scilicet, volventibus saeculis, ad plenitudinem divinae veritatis iugiter tendit, donec in ipsa consummentur verba Dei.
The words of the holy fathers witness to the presence of this living tradition, whose wealth is poured into the practice and life of the believing and praying Church. Through the same tradition the Church's full canon of the sacred books is known, and the sacred writings themselves are more profoundly understood and unceasingly made active in her; and thus God, who spoke of old, uninterruptedly converses with the bride of His beloved Son; and the Holy Spirit, through whom the living voice of the Gospel resounds in the Church, and through her, in the world, leads unto all truth those who believe and makes the word of Christ dwell abundantly in them (see Col. 3:16). Sanctorum Patrum dicta huius Traditionis vivificam testificantur praesentiam, cuius divitiae in praxim vitamque credentis et orantis Ecclesiae transfunduntur. Per eandem Traditionem integer Sacrorum Librorum canon Ecclesiae innotescit, ipsaeque Sacrae Litterae in ea penitius intelliguntur et indesinenter actuosae redduntur; sicque Deus, qui olim locutus est, sine intermissione cum dilecti Filii sui Sponsa colloquitur, et Spiritus Sanctus, per quem viva vox Evangelii in Ecclesia, et per ipsam in mundo resonat, credentes in omnem veritatem inducit, verbumque Christi in eis abundanter inhabitare facit (cf. Col 3,16).
§9 Hence there exists a close connection and communication between sacred tradition and Sacred Scripture. For both of them, flowing from the same divine wellspring, in a certain way merge into a unity and tend toward the same end. For Sacred Scripture is the word of God inasmuch as it is consigned to writing under the inspiration of the divine Spirit, while sacred tradition takes the word of God entrusted by Christ the Lord and the Holy Spirit to the Apostles, and hands it on to their successors in its full purity, so that led by the light of the Spirit of truth, they may in proclaiming it preserve this word of God faithfully, explain it, and make it more widely known. Consequently it is not from Sacred Scripture alone that the Church draws her certainty about everything which has been revealed. Therefore both sacred tradition and Sacred Scripture are to be accepted and venerated with the same sense of loyalty and reverence.(6)cf. Council of Trent, session IV, loc. cit.: Denzinger 783 (1501). §9 Sacra Traditio ergo et Sacra Scriptura arcte inter se connectuntur atque communicant. Nam ambae, ex eadem divina scaturigine promanantes, in unum quodammodo coalescunt et in eundem finem tendunt. Etenim Sacra Scriptura est locutio Dei quatenus divino afflante Spiritu scripto consignatur; Sacra autem Traditio verbum Dei, a Christo Domino et a Spiritu Sancto Apostolis concreditum, successoribus eorum integre transmittit, ut illud, praelucente Spiritu veritatis, praeconio suo fideliter servent, exponant atque diffundant; quo fit ut Ecclesia certitudinem suam de omnibus revelatis non per solam Sacram Scripturam hauriat. Quapropter utraque pari pietatis affectu ac reverentia suscipienda et veneranda est.(13)Cf. CONC. TRID., Decr. De canonicis Scripturis: DENZ. 783 (1501).
§10 Sacred tradition and Sacred Scripture form one sacred deposit of the word of God, committed to the Church. Holding fast to this deposit the entire holy people united with their shepherds remain always steadfast in the teaching of the Apostles, in the common life, in the breaking of the bread and in prayers (see Acts 2, 42, Greek text), so that holding to, practicing and professing the heritage of the faith, it becomes on the part of the bishops and faithful a single common effort.(7)cf. Pius XII, apostolic constitution, "Munificentissimus Deus," Nov. 1, 1950: A.A.S. 42 (1950) p. 756; Collected Writings of St. Cyprian, Letter 66, 8: Hartel, III, B, p. 733: "The Church [is] people united with the priest and the pastor together with his flock." §10 Sacra Traditio et Sacra Scriptura unum verbi Dei sacrum depositum constituunt Ecclesiae commissum cui inhaerens tota plebs sancta Pastoribus suis adunata in doctrina Apostolorum et communione, fractione panis et orationibus iugiter perseverat (cf. Act 2,42 gr.), ita ut in tradita fide tenenda, exercenda profitendaque singularis fiat Antistitum et fidelium conspiratio.(14)Cf. PIUS XII, Const. Apost. Munificentissimus Deus, 1 nov. 1950: AAS 42 (1950), p. 756, collatis verbis S. CYPRIANI, Epist. 66, 8: CSEL 3, 2, 733: «Ecclesia plebs Sacerdoti adunata et Pastori suo grex adhaerens».
But the task of authentically interpreting the word of God, whether written or handed on,(8)cf. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 3 "On Faith:" Denzinger 1792 (3011). has been entrusted exclusively to the living teaching office of the Church,(9)cf. Pius XII, encyclical "Humani Generis," Aug. 12, 1950: A.A.S. 42 (1950) pp. 568-69: Denzinger 2314 (3886). whose authority is exercised in the name of Jesus Christ. This teaching office is not above the word of God, but serves it, teaching only what has been handed on, listening to it devoutly, guarding it scrupulously and explaining it faithfully in accord with a divine commission and with the help of the Holy Spirit, it draws from this one deposit of faith everything which it presents for belief as divinely revealed. Munus autem authentice interpretandi verbum Dei scriptum vel traditum(15)Cf. CONC. VAT. I, Const. dogm. de fide catholica, Dei Filius, cap. 3: DENZ. 1792 (3011). soli vivo Ecclesiae Magisterio concreditum est,(16)Cf. PIUS XII, Litt. Encycl. Humani Generis, 12 aug. 1950: AAS 42 (1950), pp. 568-569: DENZ. 2314 (3886). cuius auctoritas in nomine Iesu Christi exercetur. Quod quidem Magisterium non supra verbum Dei est, sed eidem ministrat, docens nonnisi quod traditum est, quatenus illud, ex divino mandato et Spiritu Sancto assistente, pie audit, sancte custodit et fideliter exponit, ac ea omnia ex hoc uno fidei deposito haurit quae tamquam divinitus revelata credenda proponit.
It is clear, therefore, that sacred tradition, Sacred Scripture and the teaching authority of the Church, in accord with God's most wise design, are so linked and joined together that one cannot stand without the others, and that all together and each in its own way under the action of the one Holy Spirit contribute effectively to the salvation of souls. Patet igitur Sacram Traditionem, Sacram Scripturam et Ecclesiae Magisterium, iuxta sapientissimum Dei consilium, ita inter se connecti et consociari, ut unum sine aliis non consistat, omniaque simul, singula suo modo sub actione unius Spiritus Sancti, ad animarum salutem efficaciter conferant.
§11 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.(1)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. In composing the sacred books, God chose men and while employed by Him(2)cf. Pius XII, encyclical "Divino Afflante Spiritu," Sept. 30, 1943: A.A.S. 35 (1943) p. 314; Enchiridion Bible. (EB) 556. they made use of their powers and abilities, so that with Him acting in them and through them,(3)"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. they, as true authors, consigned to writing everything and only those things which He wanted.(4)Leo XIII, encyclical "Providentissimus Deus," Nov. 18, 1893: Denzinger 1952 (3293); EB 125. §11 Divinitus revelata, quae in Sacra Scriptura litteris continentur et prostant, Spiritu Sancto afflante consignata sunt. Libros enim integros tam Veteris quam Novi Testamenti, cum omnibus eorum partibus, sancta Mater Ecclesia ex apostolica fide pro sacris et canonicis habet, propterea quod, Spiritu Sancto inspirante conscripti (cf. Io 20,31; 2 Tim 3,16; 2 Pt 1,19-21; 3,15-16), Deum habent auctorem, atque ut tales ipsi Ecclesiae traditi sunt.(17)Cf. CONC. VAT. I, Const. dogm. de fide catholica, Dei Filius, cap. 2: DENZ. 1787 (3006). PONT. COMM. BIBLICA, Decr. 18 iunii 1915: DENZ. 2180 (3629); EB 420. S. S. C. S. Officii, Epist. 22 dec. 1923: EB 499. In sacris vero libris conficiendis Deus homines elegit, quos facultatibus ac viribus suis utentes adhibuit,(18)Cf. PIUS XII, Litt. Encycl. Divino afflante, 30 sept. 1943: AAS 35 (1943), p. 314; EB 556. ut Ipso in illis et per illos agente,(19)In et per hominem: cf. Heb. 1, 1 et 4, 7 (in): 2 Sam. 23, 2; Mt. 1, 22 et passim (per); CONC. VAT. I: Schema de doctr. cath., nota 9: Coll. Lac. VII, 522. ea omnia eaque sola, quae Ipse vellet, ut veri auctores scripto traderent.(20)LEO XIII, Litt. Encycl. Providentissimus Deus, 18 nov. 1893: DENZ. 1952 (3293); EB 125.
Therefore, since everything asserted by the inspired authors or sacred writers must be held to be asserted by the Holy Spirit, it follows that the books of Scripture must be acknowledged as teaching solidly, faithfully and without error that truth which God wanted put into sacred writings(5)cf. St. Augustine, "Gen. ad Litt." 2, 9, 20:PL 34, 270-271; Epistle 82, 3: PL 33, 277: CSEL 34, 2, p. 354. St. Thomas, "On Truth," Q. 12, A. 2, C.Council of Trent, session IV, Scriptural Canons: Denzinger 783 (1501). Leo XIII, encyclical "Providentissimus Deus:" EB 121, 124, 126-127. Pius XII, encyclical "Divino Afflante Spiritu:" EB 539. for the sake of salvation. Therefore "all Scripture is divinely inspired and has its use for teaching the truth and refuting error, for reformation of manners and discipline in right living, so that the man who belongs to God may be efficient and equipped for good work of every kind" (2 Tim. 3:16-17, Greek text). Cum ergo omne id, quod auctores inspirati seu hagiographi asserunt, retineri debeat assertum a Spiritu Sancto, inde Scripturae libri veritatem, quam Deus nostrae salutis causa Litteris Sacris consignari voluit, firmiter, fideliter et sine errore docere profitendi sunt.(21)Cf. S. AUGUSTINUS, De Gen. ad litt., 2, 9, 20: PL 34, 270-271; CSEL 28, 1, 46-47 et Epist. 82, 3: PL 33, 277; CSEL 34, 2, 354.- S. THOMAS, De Ver., q. 12, a. 2, C.-CONC. TRID., Decr. De canonicis Scripturis: DENZ. 783 (1501) - LEO XIII, Litt. Encycl. Providentissimus Deus: EB 121, 124, 126-127.- PIUS XII, Litt. Encycl. Divino afflante: EB 539. Itaque "omnis Scriptura divinitus inspirata et utilis ad docendum, ad arguendum, ad corripiendum, ad erudiendum in iustitia: ut perfectus sit homo Dei, ad omne opus bonum instructus" (2 Tim 3,16-17, gr.).
§12 However, since God speaks in Sacred Scripture through men in human fashion,(6)St. Augustine, "City of God," XVII, 6, 2: PL 41, 537: CSEL. XL, 2, 228. the interpreter of Sacred Scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended, and what God wanted to manifest by means of their words. §12 Cum autem Deus in Sacra Scriptura per homines more hominum locutus sit,(22)Cf. S. AUGUSTINUS, De Civ. Dei, XVII, 6, 2: PL 41, 537; CSEL 40, 2, 228. interpres Sacrae Scripturae, ut perspiciat, quid Ipse nobiscum communicare voluerit, attente investigare debet, quid hagiographi reapse significare intenderint et eorum verbis manifestare Deo placuerit.
To search out the intention of the sacred writers, attention should be given, among other things, to "literary forms." Ad hagiographorum intentionem eruendam inter alia etiam genera litteraria respicienda sunt.
For truth is set forth and expressed differently in texts which are variously historical, prophetic, poetic, or of other forms of discourse. Aliter enim atque aliter veritas in textibus vario modo historicis, vel propheticis, vel poeticis, vel in aliis dicendi generibus proponitur et exprimitur.
The interpreter must investigate what meaning the sacred writer intended to express and actually expressed in particular circumstances by using contemporary literary forms in accordance with the situation of his own time and culture.(7)St. Augustine, "On Christian Doctrine" III, 18, 26; PL 34, 75-76. For the correct understanding of what the sacred author wanted to assert, due attention must be paid to the customary and characteristic styles of feeling, speaking and narrating which prevailed at the time of the sacred writer, and to the patterns men normally employed at that period in their everyday dealings with one another.(8)Pius XII, loc. cit. Denziger 2294 (3829-3830); EB 557-562. Oportet porro ut interpres sensum inquirat, quem in determinatis adiunctis hagiographus, pro sui temporis et suae culturae condicione, ope generum litterariorum illo tempore adhibitorum exprimere intenderit et expresserit.(23)Cf. S. AUGUSTINUS, De Doctr. Christ., III, 18, 26: PL 34, 75-76; CSEL 80,95. Ad recte enim intelligendum id quod sacer auctor scripto asserere voluerit, rite attendendum est tum ad suetos illos nativos sentiendi, dicendi, narrandive modos, qui temporibus hagiographi vigebant, tum ad illos qui illo aevo in mutuo hominum commercio passim adhiberi solebant.(24)Cf. PIUS XII, l. c.: DENZ. 2294 (3829-3830); EB 557-562.
But, since Holy Scripture must be read and interpreted in the sacred spirit in which it was written,(9)cf. Benedict XV, encyclical "Spiritus Paraclitus" Sept. 15, 1920:EB 469. St. Jerome, "In Galatians' 5, 19-20: PL 26, 417 A. no less serious attention must be given to the content and unity of the whole of Scripture if the meaning of the sacred texts is to be correctly worked out. The living tradition of the whole Church must be taken into account along with the harmony which exists between elements of the faith. It is the task of exegetes to work according to these rules toward a better understanding and explanation of the meaning of Sacred Scripture, so that through preparatory study the judgment of the Church may mature. For all of what has been said about the way of interpreting Scripture is subject finally to the judgment of the Church, which carries out the divine commission and ministry of guarding and interpreting the word of God.(10)cf. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chapter 2, "On Revelation:" Denziger 1788 (3007). Sed, cum Sacra Scriptura eodem Spiritu quo scripta est etiam legenda et interpretanda sit,(25)Cf. BENEDICTUS XV, Litt. Encycl. Spiritus Paraclitus, 15 sept. 1920: EB 469. - S. HIERONYMUS, In Gal. 5, 19-21: PL 26, 417 A. ad recte sacrorum textuum sensum eruendum, non minus diligenter respiciendum est ad contentum et unitatem totius Scripturae, ratione habita vivae totius Ecclesiae Traditionis et analogiae fidei. Exegetarum autem est secundum has regulas adlaborare ad Sacrae Scripturae sensum penitius intelligendum et exponendum, ut quasi praeparato studio, iudicium Ecclesiae maturetur. Cuncta enim haec, de ratione interpretandi Scripturam, Ecclesiae iudicio ultime subsunt, quae verbi Dei servandi et interpretandi divino fungitur mandato et ministerio.(26)Cf. CONC. VAT. I, Const. dogm. de fide Catholica, Dei Filius, Cap. 2: DENZ. 1788 (3007).
§13 In Sacred Scripture, therefore, while the truth and holiness of God always remains intact, the marvelous "condescension" of eternal wisdom is clearly shown, "that we may learn the gentle kindness of God, which words cannot express, and how far He has gone in adapting His language with thoughtful concern for our weak human nature."(11)St. John Chrysostom "In Genesis" 3, 8 (Homily l7, 1): PG 53, 134; "Attemperatio" [in English "Suitable adjustment"] in Greek "synkatabasis." For the words of God, expressed in human language, have been made like human discourse, just as the word of the eternal Father, when He took to Himself the flesh of human weakness, was in every way made like men. §13 In Sacra Scriptura ergo manifestatur, salva semper Dei veritate et sanctitate, aeternae Sapientiae admirabilis condescensio, "ut discamus ineffabilem Dei benignitatem, et quanta sermonis attemperatione usus sit, nostrae naturae providentiam et curam habens".(27)S. IOANNES CHRYSOSTOMUS, In Gen. 3, 8 (hom. 17, 1): PG 53, 134. «Attemperatio» graece synkatábasis. Dei enim verba, humanis linguis expressa, humano sermoni assimilia facta sunt, sicut olim Aeterni Patris Verbum, humanae infirmitatis assumpta carne, hominibus simile factum est.
§14 In carefully planning and preparing the salvation of the whole human race the God of infinite love, by a special dispensation, chose for Himself a people to whom He would entrust His promises. First He entered into a covenant with Abraham (see Gen. 15:18) and, through Moses, with the people of Israel (see Ex. 24:8). To this people which He had acquired for Himself, He so manifested Himself through words and deeds as the one true and living God that Israel came to know by experience the ways of God with men. Then too, when God Himself spoke to them through the mouth of the prophets, Israel daily gained a deeper and clearer understanding of His ways and made them more widely known among the nations (see Ps. 21:29; 95:1-3; Is. 2:1-5; Jer. 3:17). The plan of salvation foretold by the sacred authors, recounted and explained by them, is found as the true word of God in the books of the Old Testament: these books, therefore, written under divine inspiration, remain permanently valuable. "For all that was written for our instruction, so that by steadfastness and the encouragement of the Scriptures we might have hope" (Rom. 15:4). §14 Amantissimus Deus totius humani generis salutem sollicite intendens et praeparans, singulari dispensatione populum sibi elegit, cui promissiones concrederet. Foedere enim cum Abraham (cf. Gen 15,18) et cum plebe Israel per Moysen (cf. Ex 24,8) inito, populo sibi acquisito ita Se tamquam unicum Deum verum et vivum verbis ac gestis revelavit, ut Israel, quae divinae essent cum hominibus viae experiretur, easque, ipso Deo per os Prophetarum loquente, penitius et clarius in dies intelligeret atque latius in gentes exhiberet (cf. Ps 22,28-29; 96 1-3; Is 2,1-4; Ier 3,17). Oeconomia autem salutis ab auctoribus sacris praenuntiata, enarrata atque explicata, ut verum Dei verbum in libris Veteris Testamenti exstat; quapropter hi libri divinitus inspirati perennem valorem servant: "Quaecumque enim scripta sunt, ad nostram doctrinam scripta sunt, ut per patientiam et consolationem Scripturarum spem habeamus" (Rom 15,4).
§15 The principal purpose to which the plan of the old covenant was directed was to prepare for the coming of Christ, the redeemer of all and of the messianic kingdom, to announce this coming by prophecy (see Luke 24:44; John 5:39; 1 Peter 1:10), and to indicate its meaning through various types (see 1 Cor. 10:12). Now the books of the Old Testament, in accordance with the state of mankind before the time of salvation established by Christ, reveal to all men the knowledge of God and of man and the ways in which God, just and merciful, deals with men. These books, though they also contain some things which are incomplete and temporary, nevertheless show us true divine pedagogy.(1)Pius XI, encyclical 'Mit Brennender Sorge," March 14, 1937: A.A.S. 29 (1937) p. 51. These same books, then, give expression to a lively sense of God, contain a store of sublime teachings about God, sound wisdom about human life, and a wonderful treasury of prayers, and in them the mystery of our salvation is present in a hidden way. Christians should receive them with reverence. §15 Veteris Testamenti oeconomia ad hoc potissimum disposita erat, ut Christi universorum redemptoris Regnique Messianici adventum praepararet, prophetice nuntiaret (cf. Lc 24,44; Io 5,39; 1 Pt 1,10) et variis typis significaret (cf. 1 Cor 10,11). Veteris autem Testamenti libri, pro condicione humani generis ante tempora instauratae a Christo salutis, Dei et hominis cognitionem ac modos quibus Deus iustus et misericors cum hominibus agit, omnibus manifestant. Qui libri, quamvis etiam imperfecta et temporaria contineant, veram tamen paedagogiam divinam demonstrant.(28)Cf. PIUS XI, Litt. Encycl. Mit brennender Sorge, 14 martii 1937: AAS 29 (1937), p. 151. Unde iidem libri, qui vivum sensum Dei exprimunt, in quibus sublimes de Deo doctrinae ac salutaris de vita hominis sapientia mirabilesque precum thesauri reconduntur, in quibus tandem latet mysterium salutis nostrae, a Christifidelibus devote accipiendi sunt.
§16 God, the inspirer and author of both Testaments, wisely arranged that the New Testament be hidden in the Old and the Old be made manifest in the New.(2)St. Augustine, "Quest. in Hept." 2,73: PL 34,623. For, though Christ established the new covenant in His blood (see Luke 22:20; 1 Cor. 11:25), still the books of the Old Testament with all their parts, caught up into the proclamation of the Gospel, (3)St. Irenaeus, "Against Heretics" III, 21,3: PG 7,950; (Same as 25,1: Harvey 2, p. 115). St. Cyril of Jerusalem, "Catech." 4,35; PG 33,497. Theodore of Mopsuestia, "In Soph." 1,4-6: PG 66, 452D-453A. acquire and show forth their full meaning in the New Testament (see Matt. 5:17; Luke 24:27; Rom. 16:25-26; 2 Cor. 14:16) and in turn shed light on it and explain it. §16 Deus igitur librorum utriusque Testamenti inspirator et auctor, ita sapienter disposuit, ut Novum in Vetere lateret et in Novo Vetus pateret.(29)Cf. S. AUGUSTINUS, Quaest. in Hept. 2, 73: PL 34,623. Nam, etsi Christus in sanguine suo Novum Foedus condidit (cf. Lc 22,20; 1 Cor 11,25), libri tamen Veteris Testamenti integri in praeconio evangelico assumpti,(30)Cf. S. IRENAEUS, Adv. Haer., III, 21, 3: PG 7, 950; (= 25,1: HARVEY, 2, p. 115). S. CYRILLUS HIEROS., Catech., 4, 35: PG 33, 497. THEODORUS MOPS., In Soph., 1, 4-6: PG 66, 452D-453A. in Novo Testamento significationem suam completam acquirunt et ostendunt (cf. Mt 5,17; Lc 24,27; Rom 16,25-26; 2 Cor 3,14-16), illudque vicissim illuminant et explicant.
§17 The word of God, which is the power of God for the salvation of all who believe (see Rom. 1:16), is set forth and shows its power in a most excellent way in the writings of the New Testament. For when the fullness of time arrived (see Gal. 4:4), the Word was made flesh and dwelt among us in His fullness of graces and truth (see John 1:14). Christ established the kingdom of God on earth, manifested His Father and Himself by deeds and words, and completed His work by His death, resurrection and glorious Ascension and by the sending of the Holy Spirit. Having been lifted up from the earth, He draws all men to Himself (see John 12:32, Greek text), He who alone has the words of eternal life (see John 6:68). This mystery had not been manifested to other generations as it was now revealed to His holy Apostles and prophets in the Holy Spirit (see Eph. 3:4-6, Greek text), so that they might preach the Gospel, stir up faith in Jesus, Christ and Lord, and gather together the Church. Now the writings of the New Testament stand as a perpetual and divine witness to these realities. §17 Verbum Dei, quod virtus Dei est in salutem omni credenti (cf. Rom 1,16), in scriptis Novi Testamenti praecellenti modo praesentatur et vim suam exhibet. Ubi enim venit plenitudo temporis (cf. Gal 4,4), Verbum caro factum est et habitavit in nobis plenum gratiae et veritatis (cf. Io 1,14). Christus Regnum Dei in terris instauravit, factis et verbis Patrem suum ac Seipsum manifestavit, atque morte, resurrectione et gloriosa ascensione missioneque Spiritus Sancti opus suum complevit. Exaltatus a terra omnes ad Seipsum trahit (cf. Io 12,32, gr.), Ipse qui solus verba vitae aeternae habet (cf. Io 6,68). Hoc autem mysterium aliis generationibus non est patefactum, sicut nunc revelatum est sanctis Apostolis Eius et Prophetis in Spiritu Sancto (cf. Eph 3,4-6, gr.), ut Evangelium praedicarent, fidem in Iesum Christum ac Dominum excitarent et Ecclesiam congregarent. Quarum rerum scripta Novi Testamenti exstant testimonium perenne atque divinum.
§18 It is common knowledge that among all the Scriptures, even those of the New Testament, the Gospels have a special preeminence, and rightly so, for they are the principal witness for the life and teaching of the incarnate Word, our savior. §18 Neminem fugit inter omnes, etiam Novi Testamenti Scripturas, Evangelia merito excellere, quippe quae praecipuum testimonium sint de Verbi Incarnati, Salvatoris nostri, vita atque doctrina.
The Church has always and everywhere held and continues to hold that the four Gospels are of apostolic origin. For what the Apostles preached in fulfillment of the commission of Christ, afterwards they themselves and apostolic men, under the inspiration of the divine Spirit, handed on to us in writing: the foundation of faith, namely, the fourfold Gospel, according to Matthew, Mark, Luke and John.(1)cf. St. Irenaeus, "Against Heretics" III, 11; 8: PG 7,885, Sagnard Edition, p. 194. Quattuor Evangelia originem apostolicam habere Ecclesia semper et ubique tenuit ac tenet. Quae enim Apostoli ex mandato Christi praedicaverunt, postea divino afflante Spiritu, in scriptis, ipsi et apostolici viri nobis tradiderunt, fidei fundamentum, quadriforme nempe Evangelium, secundum Matthaeum, Marcum, Lucam et Ioannem.(31)Cf. S. IRENAEUS, Adv. Haer., III, II, 8: PG 7, 885; ed. SAGNARD, p. 194.
§19 Holy Mother Church has firmly and with absolute constancy held, and continues to hold, that the four Gospels just named, whose historical character the Church unhesitatingly asserts, faithfully hand on what Jesus Christ, while living among men, really did and taught for their eternal salvation until the day He was taken up into heaven (see Acts 1:1). Indeed, after the Ascension of the Lord the Apostles handed on to their hearers what He had said and done. This they did with that clearer understanding which they enjoyed(3)John 2:22; 12:16; cf. 14:26; 16:12-13; 7:39. after they had been instructed by the glorious events of Christ's life and taught by the light of the Spirit of truth.(2)cf. John 14:26; 16:13. The sacred authors wrote the four Gospels, selecting some things from the many which had been handed on by word of mouth or in writing, reducing some of them to a synthesis, explaining some things in view of the situation of their churches and preserving the form of proclamation but always in such fashion that they told us the honest truth about Jesus.(4)cf. instruction "Holy Mother Church" edited by Pontifical Consilium for Promotion of Bible Studies; A.A.S. 56 (1964) p. 715. For their intention in writing was that either from their own memory and recollections, or from the witness of those who "themselves from the beginning were eyewitnesses and ministers of the Word" we might know "the truth" concerning those matters about which we have been instructed (see Luke 1:2-4). §19 Sancta Mater Ecclesia firmiter et constantissime tenuit ac tenet quattuor recensita Evangelia, quorum historicitatem incunctanter affirmat, fideliter tradere quae Iesus Dei Filius, vitam inter homines degens, ad aeternam eorum salutem reapse fecit et docuit, usque in diem qua assumptus est (cf. Act 1,1-2). Apostoli quidem post ascensionem Domini, illa quae Ipse dixerat et fecerat, auditoribus ea pleniore intelligentia tradiderunt, qua ipsi, eventibus gloriosis Christi instructi et lumine Spiritus veritatis(32)Cf. Io. 14, 26; 16, 13. edocti, fruebantur.(33)Cf. Io. 2, 22; 12, 16; Coll. 14, 26; 16, 12-13; 7, 39. Auctores autem sacri quattuor Evangelia conscripserunt, quaedam e multis aut ore aut iam scripto traditis seligentes, quaedam in synthesim redigentes, vel statui ecclesiarum attendendo explanantes, formam denique praeconii retinentes, ita semper ut vera et sincera de Iesu nobiscum communicarent.(34)Cf. Instructio Sancta Mater Ecclesia a Pontificio Consilio Studiis Bibliorum provehendis edita: AAS 56 (1964), p. 715. Illa enim intentione scripserunt, sive ex sua propria memoria et recordatione, sive ex testimonio illorum "qui ab initio ipsi viderunt et ministri fuerunt sermonis", ut cognoscamus eorum verborum de quibus eruditi sumus, "veritatem" (cf. Lc 1,2-4).
§20 Besides the four Gospels, the canon of the New Testament also contains the epistles of St. Paul and other apostolic writings, composed under the inspiration of the Holy Spirit, by which, according to the wise plan of God, those matters which concern Christ the Lord are confirmed, His true teaching is more and more fully stated, the saving power of the divine work of Christ is preached, the story is told of the beginnings of the Church and its marvelous growth, and its glorious fulfillment is foretold. §20 Novi Testamenti canon praeter quattuor Evangelia etiam epistulas sancti Pauli aliaque scripta apostolica Spiritu Sancto inspirante exarata continet, quibus, ex sapienti Dei consilio, ea quae sunt de Christo Domino confirmantur, genuina Eius doctrina magis magisque declaratur, salutifera virtus divini operis Christi praedicatur, Ecclesiae initia ac admirabilis diffusio narrantur eiusque consummatio gloriosa praenuntiatur.
For the Lord Jesus was with His apostles as He had promised (see Matt. 28:20) and sent them the advocate Spirit who would lead them into the fullness of truth (see John 16:13). Apostolis enim suis Dominus Iesus sicut promiserat affuit (cf. Mt 28,20) et iis Paraclitum Spiritum misit, qui eos in plenitudinem veritatis induceret (cf. Io 16,13).
§21 The Church has always venerated the divine Scriptures just as she venerates the body of the Lord, since, especially in the sacred liturgy, she unceasingly receives and offers to the faithful the bread of life from the table both of God's word and of Christ's body. She has always maintained them, and continues to do so, together with sacred tradition, as the supreme rule of faith, since, as inspired by God and committed once and for all to writing, they impart the word of God Himself without change, and make the voice of the Holy Spirit resound in the words of the prophets and Apostles. Therefore, like the Christian religion itself, all the preaching of the Church must be nourished and regulated by Sacred Scripture. For in the sacred books, the Father who is in heaven meets His children with great love and speaks with them; and the force and power in the word of God is so great that it stands as the support and energy of the Church, the strength of faith for her sons, the food of the soul, the pure and everlasting source of spiritual life. Consequently these words are perfectly applicable to Sacred Scripture: "For the word of God is living and active" (Heb. 4:12) and "it has power to build you up and give you your heritage among all those who are sanctified" (Acts 20:32; see 1 Thess. 2:13). §21 Divinas Scripturas sicut et ipsum Corpus dominicum semper venerata est Ecclesia, cum, maxime in sacra Liturgia, non desinat ex mensa tam verbi Dei quam Corporis Christi panem vitae sumere atque fidelibus porrigere. Eas una cum Sacra Traditione semper ut supremam fidei suae regulam habuit et habet, cum a Deo inspiratae et semel pro semper litteris consignatae, verbum ipsius Dei immutabiliter impertiant, atque in verbis Prophetarum Apostolorumque vocem Spiritus Sancti personare faciant. Omnis ergo praedicatio ecclesiastica sicut ipsa religio christiana Sacra Scriptura nutriatur et regatur oportet. In sacris enim libris Pater qui in caelis est filiis suis peramanter occurrit et cum eis sermonem confert; tanta autem verbo Dei vis ac virtus inest, ut Ecclesiae sustentaculum ac vigor, et Ecclesiae filiis fidei robur, animae cibus, vitae spiritualis fons purus et perennis exstet. Unde de Sacra Scriptura excellenter valent dicta: "Vivus est enim sermo Dei et efficax" (Hebr 4,12), "qui potens est aedificare et dare hereditatem in sanctificatis omnibus" (Act 20,32; cf. 1 Thess 2,13).
§22 Easy access to Sacred Scripture should be provided for all the Christian faithful. That is why the Church from the very beginning accepted as her own that very ancient Greek translation of the Old Testament which is called the septuagint; and she has always given a place of honor to other Eastern translations and Latin ones especially the Latin translation known as the vulgate. But since the word of God should be accessible at all times, the Church by her authority and with maternal concern sees to it that suitable and correct translations are made into different languages, especially from the original texts of the sacred books. And should the opportunity arise and the Church authorities approve, if these translations are produced in cooperation with the separated brethren as well, all Christians will be able to use them. §22 Christifidelibus aditus ad Sacram Scripturam late pateat oportet. Qua de causa Ecclesia inde ab initiis graecam illam antiquissimam Veteris Testamenti versionem a LXX viris nuncupatam ut suam suscepit; alias vero versiones orientales et versiones latinas, praecipue illam quam Vulgatam vocant, semper in honore habet. Cum autem verbum Dei omnibus temporibus praesto esse debeat, Ecclesia materna sollicitudine curat, ut aptae ac rectae exarentur in varias linguas versiones, praesertim ex primigenis Sacrorum Librorum textibus. Quae si, data opportunitate et annuente Ecclesiae auctoritate, conficiantur communi etiam cum fratribus seiunctis nisu, ab omnibus christianis adhiberi poterunt.
§23 The bride of the incarnate Word, the Church taught by the Holy Spirit, is concerned to move ahead toward a deeper understanding of the Sacred Scriptures so that she may increasingly feed her sons with the divine words. Therefore, she also encourages the study of the holy Fathers of both East and West and of sacred liturgies. Catholic exegetes then and other students of sacred theology, working diligently together and using appropriate means, should devote their energies, under the watchful care of the sacred teaching office of the Church, to an exploration and exposition of the divine writings. This should be so done that as many ministers of the divine word as possible will be able effectively to provide the nourishment of the Scriptures for the people of God, to enlighten their minds, strengthen their wills, and set men's hearts on fire with the love of God.(1)cf. Pius XII, encyclical "Divino Afflante Spiritu:" EB 551, 553, 567. Pontifical Biblical Commission, Instruction on Proper Teaching of Sacred Scripture in Seminaries and Religious Colleges, May 13, 1950: A.A.S. 42 (1950) pp. 495-505. The sacred synod encourages the sons of the Church and Biblical scholars to continue energetically, following the mind of the Church, with the work they have so well begun, with a constant renewal of vigor.(2)cf. Pius XII, encyclical "Divino Afflante Spiritu:" EB 569. §23 Verbi incarnati Sponsa, Ecclesia nempe, a Sancto Spiritu edocta, ad profundiorem in dies Scripturarum Sacrarum intelligentiam assequendam accedere satagit, ut filios suos divinis eloquiis indesinenter pascat; quapropter etiam studium sanctorum Patrum tum Orientis tum Occidentis et sacrarum Liturgiarum rite fovet. Exegetae autem catholici, aliique Sacrae Theologiae cultores, collatis sedulo viribus, operam dent oportet, ut sub vigilantia Sacri Magisterii, aptis subsidiis divinas Litteras ita investigent et proponant, ut quam plurimi divini verbi administri possint plebi Dei Scripturarum pabulum fructuose suppeditare, quod mentem illuminet, firmet voluntates, hominum corda ad Dei amorem accendat.(35)Cf. PIUS XII, Litt. Encycl. Divino afflante, 30 sept. 1943: EB 551, 553, 567. PONT. COMM. BIBLICA, Instructio de S. Scriptura in Clericorum Seminariis et Religiosorum Collegiis recte docenda, 13 maii 1950: AAS 42 (1950), pp. 495-505. Sacra Synodus Ecclesiae filiis, biblicarum rerum cultoribus, animum addit, ut opus feliciter susceptum, renovatis in dies viribus, omni studio secundum sensum Ecclesiae exsequi pergant.(36)Cf. PIUS XII, ibidem: EB 569.
§24 Sacred theology rests on the written word of God, together with sacred tradition, as its primary and perpetual foundation. By scrutinizing in the light of faith all truth stored up in the mystery of Christ, theology is most powerfully strengthened and constantly rejuvenated by that word. For the Sacred Scriptures contain the word of God and since they are inspired, really are the word of God; and so the study of the sacred page is, as it were, the soul of sacred theology.(3)cf. Leo XIII, encyclical "Providentissmus Deus:" EB 114; Benedict XV, encyclical "Spiritus Paraclitus:" EB 483. By the same word of Scripture the ministry of the word also, that is, pastoral preaching, catechetics and all Christian instruction, in which the liturgical homily must hold the foremost place, is nourished in a healthy way and flourishes in a holy way. §24 Sacra Theologia in verbo Dei scripto, una cum Sacra Traditione, tamquam in perenni fundamento innititur, in eoque ipsa firmissime roboratur semperque iuvenescit, omnem veritatem in mysterio Christi conditam sub lumine fidei perscrutando. Sacrae autem Scripturae verbum Dei continent et, quia inspiratae, vere verbum Dei sunt; ideoque Sacrae Paginae studium sit veluti anima Sacrae Theologiae.(37)Cf. LEO XIII, Litt. Encycl. Providentissimus Deus: EB 114; BENEDICTUS XV, Litt. Encycl. Spiritus Paraclitus, 15 sept. 1920: EB 483. Eodem autem Scripturae verbo etiam ministerium verbi, pastoralis nempe praedicatio, catechesis omnisque instructio christiana, in qua homilia liturgica eximium locum habeat oportet, salubriter nutritur sancteque virescit.
§25 Therefore, all the clergy must hold fast to the Sacred Scriptures through diligent sacred reading and careful study, especially the priests of Christ and others, such as deacons and catechists who are legitimately active in the ministry of the word. This is to be done so that none of them will become "an empty preacher of the word of God outwardly, who is not a listener to it inwardly"(4)St. Augustine Sermons, 179,1: PL 38,966. since they must share the abundant wealth of the divine word with the faithful committed to them, especially in the sacred liturgy. The sacred synod also earnestly and especially urges all the Christian faithful, especially Religious, to learn by frequent reading of the divine Scriptures the "excellent knowledge of Jesus Christ" (Phil. 3:8). "For ignorance of the Scriptures is ignorance of Christ."(5)St. Jerome, Commentary on Isaiah, Prol.: PL 24,17. cf. Benedict XV, encyclical "Spiritus Paraclitus:" EB 475-480; Pius XII, encyclical "Divino Afflante Spiritu:" EB 544. Therefore, they should gladly put themselves in touch with the sacred text itself, whether it be through the liturgy, rich in the divine word, or through devotional reading, or through instructions suitable for the purpose and other aids which, in our time, with approval and active support of the shepherds of the Church, are commendably spread everywhere. And let them remember that prayer should accompany the reading of Sacred Scripture, so that God and man may talk together; for "we speak to Him when we pray; we hear Him when we read the divine saying."(6)St. Ambrose, On the Duties of Ministers I, 20,88: PL l6,50. §25 Quapropter clericos omnes, imprimis Christi sacerdotes ceterosque qui ut diaconi vel catechistae ministerio verbi legitime instant, assidua lectione sacra atque exquisito studio in Scripturis haerere necesse est, ne quis eorum fiat "verbi Dei inanis forinsecus praedicator, qui non est intus auditor",(38)S. AUGUSTINUS, Serm. 179, 1: PL 38, 966. dum verbi divini amplissimas divitias, speciatim in sacra Liturgia, cum fidelibus sibi commissis communicare debet. Pariter Sancta Synodus christifideles omnes, praesertim sodales religiosos, vehementer peculiariterque exhortatur, ut frequenti divinarum Scripturarum lectione "eminentem scientiam Iesu Christi" (Phil. 3, 8) ediscant. "Ignoratio enim Scripturarum ignoratio Christi est"(39)S. HIERONYMUS, Comm. in Is., Prol.: PL 24, 17. - Cf. BENEDICTUS XV, Litt. Encycl. Spiritus Paraclitus: EB 475-480. PIUS XII, Litt. Enc. Divino afflante: EB 544.. Libenter igitur ad sacrum textum ipsum accedant, sive per sacram Liturgiam divinis eloquiis confertam, sive per piam lectionem, sive per institutiones ad id aptas aliaque subsidia, quae approbantibus et curantibus Pastoribus Ecclesiae ubique nostro tempore laudabiliter diffunduntur. Meminerint autem orationem concomitari debere Sacrae Scripturae lectionem, ut fiat colloquium inter Deum et hominem; nam "illum alloquimur, cum oramus; illum audimus, cum divina legimus oracula".(40)S. AMBROSIUS, De officiis ministrorum, I, 20, 88: PL 16, 50.
It devolves on sacred bishops "who have the apostolic teaching"(7)St. Irenaeus, "Against Heretics" IV, 32,1: PG 7, 1071; (Same as 49,2) Harvey, 2, p. 255. to give the faithful entrusted to them suitable instruction in the right use of the divine books, especially the New Testament and above all the Gospels. This can be done through translations of the sacred texts, which are to be provided with the necessary and really adequate explanations so that the children of the Church may safely and profitably become conversant with the Sacred Scriptures and be penetrated with their spirit. Sacris autem Antistitibus, "apud quos est apostolica doctrina"(41)S. IRENAEUS, Adv. Haer., IV, 32, 1: PG 7, 1071; (= 49, 2) HARVEY, 2, p. 255. fideles sibi commissos ad rectum divinorum librorum usum, praesertim Novi Testamenti et imprimis Evangeliorum, opportune instituere competit per sacrorum textuum versiones, quae necessariis et vere sufficientibus explicationibus instructae sint, ut tuto ac utiliter Ecclesiae filii cum Scripturis Sacris conversentur earumque spiritu imbuantur.
Furthermore, editions of the Sacred Scriptures, provided with suitable footnotes, should be prepared also for the use of non-Christians and adapted to their situation. Both pastors of souls and Christians generally should see to the wise distribution of these in one way or another. Insuper editiones Sacrae Scripturae, aptis instructae adnotationibus, ad usum etiam non-christianorum eorundemque conditionibus accommodatae, conficiantur, quas quoquomodo sive animarum Pastores sive Christiani cuiuscumque status spargere sapienter curent.
§26 In this way, therefore, through the reading and study of the sacred books "the word of God may spread rapidly and be glorified" (2 Thess. 3:1) and the treasure of revelation, entrusted to the Church, may more and more fill the hearts of men. Just as the life of the Church is strengthened through more frequent celebration of the Eucharistic mystery, similar we may hope for a new stimulus for the life of the Spirit from a growing reverence for the word of God, which "lasts forever" (Is. 40:8; see 1 Peter 1:23-25). §26 Ita ergo lectione et studio Sacrorum Librorum, "sermo Dei currat et clarificetur" (2 Thess 3,1), thesaurusque revelationis, Ecclesiae concreditus, magis magisque corda hominum impleat. Sicut ex assidua frequentatione mysterii Eucharistici Ecclesiae vita incrementum suscipit, ita novum spiritualis vitae impulsum sperare licet ex adaucta veneratione verbi Dei, quod "manet in aeternum" (Is 40,8; 1 Pt 1,23-25).
Haec omnia et singula quae in hac Constitutione dogmatica edicta sunt, placuerunt Sacrostancti Concilii Patribus. Et Nos, Apostolica a Christo Nobis tradita potestate, illa, una cum Venerabilibus Patribus, in Spiritu Sancto approbamus, decernimus ac statuimus et quae ita synodaliter statuta sunt ad Dei gloriam promulgari iubemus.
Romae, apud S. Petrum
die XVIII mensis novembris anno MCMLXV.
Ego PAULUS Catholicae Ecclesiae Episcopus