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88. Is Scripture True Only in a “Limited” Way? The Truth of the Bible According to the Pontifical Biblical Commission

August 28th, 2014

The “Biblical Renewal” is one of the most significant movements that has both preceded and followed the Second Vatican Council (1962-1965). After centuries of prohibiting the circulation of the Bible in the vernacular languages and forbidding access to it, the Roman Catholic Church has been working hard to reconnect with the Scriptures. Leo XIII’s encyclical Provvidentissum Deus (1893) defended a high view of the inspiration of the Bible while Pius XII’s encyclical Divino Afflante Spiritu (1943) welcomed historical-critical methods into Catholic exegesis. These two magisterial statements are the tracks within which the present-day Roman Catholic approach to the Bible can be found. A traditional appreciation of the Bible as an inspired book, on the one hand, and a critical reading of it which questions the clarity and finality of Scripture, on the other, are the two poles that open the door for the intervention of the Magisterium for the interpretation of Scripture.

Vatican II’s Dogmatic Constitution Dei Verbum (1965) is the highest authoritative statement on the Bible which combines the two emphases within the framework of a triangular dialectics between Tradition, Scripture and the Magisterium. A summary of Dei Verbum was offered by Pope Benedict XVI in his letter Verbum Domini (2010) in which he writes that the Word of God “precedes and exceeds sacred Scripture, nonetheless Scripture, as inspired by God, contains the divine word” (17). Here we find the classic reference to inspiration, but also the preceding existence of Tradition that envelops the Bible and speaks through the church’s Magisterium. According to Catholic teaching the Bible only “contains” the Word and this difference between Scripture and the Word allows for both critical readings of the Bible and the need for a human authority to discern what it contains and what it doesn’t.

The most recent pronouncement on this doctrine is an extended document released by the Pontifical Biblical Commission (February 22, 2014), which is the Vatican’s official study group on biblical issues. The title well captures the discussed topic: “The Inspiration and the Truth of Sacred Scripture”. This 250-page text is basically an elaboration of what Dei Verbum had argued as far as the scope of biblical inerrancy is concerned, i.e. that the Bible “teaches, without error that truth which God wanted put into the sacred writings for the sake of our salvation” (11). What, though, is the significance of relating inerrancy to “the sake of our salvation?” Is it then a kind of inerrancy that is limited only to the message of salvation? What about the rest of the Bible? Is it without error? And how can that which is related to salvation be distinguished from the rest? And who can discern what is without error and what is instead disputable? Roman Catholic theology has been discussing these issues since Vatican II and the Pontifical Biblical Commission has now entered this very important debate.

The document attempts to reaffirm and expand on what Dei Verbum highlights. The truth of the Bible is affirmed but is related to the “project of salvation” (3), the “salvific plan” (4), and “our salvation” (63). The detailed biblical overview on the truth of Scripture is understood as limiting the inerrancy of the text to its soteriological purpose. As for the rest, “in the Bible we encounter contradictions, historical inaccuracies, unlikely accounts, and in the Old Testament there are precepts and commands that are in conflict with the teaching of Jesus” (104). More specifically, the Abrahamic narratives are considered more as interpretations than historical facts (107), the crossing the Red Sea is more interested in actualizing the Exodus than reporting its original events (108), most of the book of Joshua has little historical value (127), and Jonah’s story is an imaginary account (110). In the New Testament, the reference to the earthquake in the passion’s narratives is a “literary motif” rather than a historical report (120). More generally, the Gospels have a normative value in affirming Jesus’ identity but their historical references have a “subordinate function” (123): in other words, the theology of the Gospels is valid, but their historical reliability is less important. How the two aspects can be neatly distinguished is not explained. In the end the truth of the Bible is “restricted” to what it says about salvation (105).

Another section of the document deals with the “ethical and social issues” raised by the alleged truth of the Bible, e.g. the theme of violence and the place of women. The hard and “offensive” texts of Scripture (e.g. the conquest narratives and the imprecatory Psalms) are not read in Catholic services due to “pastoral sensitivity” (125). According to the document, how can they be the Word of God is difficult to say. Again, the standard criterion to discern the inerrancy of the text is to “look at what it says about God and men’s salvation” (136) leaving the rest to the historical-critical readings and cultural sensibilities of the time. In a telling final statement, the document says that “the goal of the truth of Scripture is the salvation of believers” (144). The implication is that the Bible says beyond salvation (however defined) is not to be taken as necessarily true in the same sense.

What about the role of the Church in this matter? Since the truth of the Bible is not plenary but needs to be discerned according to its salvific purpose, it is the Church that mediates the acceptance and the proclamation of the truth of Sacred Scripture (149). It is the Church (the Roman Catholic Church) that selects and limits what is the truth of Scripture. According to the document then the Bible is true as far as its message of salvation is concerned and as far as higher criticism dictates. Ultimately, it is the Church that defines the truth of Scripture and rules over it.

The Pontifical Biblical Commission’s document “The Inspiration and the truth of Sacred Scripture” argues for a “limited inerrancy” of Scripture (limited to the message of salvation) and reiterates historical-critical views about the un-reliability of the historical accounts of both the Old and the New Testament. It is a Roman Catholic blend of traditional and critical views of the Bible which finally exalts the role of the Church. While rejoicing for some fruits of the “biblical renewal” that is taking place in Roman Catholicism, especially as far as the encouragement to all to read the Scriptures is concerned, the battle for the truth of Scripture still rages. In no way has Rome come closer to Sola Scriptura, i.e. the obedience to the self-attesting Word of God written that truly witnesses to the person and work of Jesus Christ. Roman Catholicism has nuanced its position and has relaxed the sharp edges of its opposition, but it still maintains the prominence of the Church over the Bible.

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87. The Marian Message of Pope Francis to Korea

August 22nd, 2014

The Papal visit to Korea (August 13th-18th, 2014) was his first trip to Asia and many commentators have already highlighted different geo-political aspects of it. Asia is one of the most promising regions in the world for the Roman Catholic in terms of potential growth. This is the reason why Pope Francis will visit Sri Lanka and the Philippines in January of 2015. Asia is inevitably related to China, where there is an on-going diplomatic challenge for the Vatican and its prudent attempt to deal with the Chinese government and the unsettled situation of Christian churches there. This is why Francis extensively spoke on the theme of “dialogue” and the fact that Christians in no way intend to “invade” anyone or any place. He was in Korea but certainly had China in the back of his mind and wanted to send a message there as well. Korea itself is a divided nation and the Pope addressed the painful memories and the reality of the separation between North and South Korea. On a more symbolic level, Asia is also very evocative for Jesuits in general. Five centuries ago Matteo Ricci (1552-1610) was the first Jesuit to go to China, and so the Jesuit Pope also feels the Asian attraction that is typical of many Jesuits.

Geo-political considerations aside, there were two main spiritual emphases of the visit: the usual Marian framework of Pope Francis and the elaboration of his missional view as far as the discipline of dialogue is concerned. This File concentrates on the first item while another one will deal with the second.

Mary, Mother of Korea

The Papal visit coincided with the Asian Youth Day but most importantly with the solemn celebration of the assumption of Mary, body and soul, into the glory of heaven (August 15th). This Marian dogma was promulgated in 1950 and fits very well the overall spirituality of Pope Francis. In his homily during the celebration he invited the Korean audience “to contemplate Mary enthroned in glory beside her divine Son”. He called Mary “Mother of the Church in Korea” asking her help “to be faithful to the royal freedom we received on the day of our Baptism”. The queenly glory of Mary was coupled with the motherhood of Mary for the whole nation of Korea. Although the Bible teaches that “God is our refuge and strength, a very present help in trouble” (Psalm 46:1), it was Mary that was presented to the faithful as an ever ready helper on the spiritual journey.

In praising Mary, the Pope went on to say that “In her, all God’s promises have been proved trustworthy”. Actually, the Bible says that “all the promises of God find their Yes in Him”, i.e. in Christ (2 Corinthians 1:20). This is an example of how the logic of Catholic Mariology works its way through: it takes what belongs to Christ and extends it to his mother, although the Bible does not prescribe nor does it allow such an extension to take place.

The final invocation was also telling: “And now, together, let us entrust your Churches, and the continent of Asia, to Our Lady, so that as our Mother she may teach us what only a mother can teach: who you are, what your name is, and how you get along with others in life. Let us all pray to Our Lady”. Again, the motherhood of Mary was strongly emphasized to the point of attributing the discovery of our identity to her instead of Christ in whom we are saved and through whom we have received a new name. In so doing Mary joins Christ with the risk of taking his place.

Obtaining the Grace of Perseverance?

A final comment on the Mariology of the Papal visit is in order. During the Mass for the beatification of 124 Korean martyrs (August 16th), Francis ended his homily with these words: “May the prayers of all the Korean martyrs, in union with those of Our Lady, Mother of the Church, obtain for us the grace of perseverance in faith and in every good work, holiness and purity of heart, and apostolic zeal in bearing witness to Jesus in this beloved country, throughout Asia, and to the ends of the earth”. The idea is that the prayers of those whom the Church proclaims to be blessed “obtain for us the grace of perseverance”. Perseverance seems to be a human “work” that is obtainable through the efforts of the living and the dead.

In returning to Rome, after the long flight from Korea, Pope Francis stopped on his way to the Vatican at the basilica of Saint Mary Major, the largest Marian church in Rome, to thank Mary for the successful results of his trip to Asia. Saint Mary Major was the first church the Pope ever visited after becoming Pope and the dedication of his pontificate to Mary was the first official act of his reign. This church and what it represents is very dear to the him. The point is that Francis’ seemingly biblical language and “evangelical” attitude is always thought of and lived out in a thoroughly Marian framework, in both Rome and Korea alike.

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