Magisterium, Second Vatican Council

21. The Church has always venerated the Scriptures just as she venerates the body of the Lord, since, especially in 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).

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 honour 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.

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 the 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 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]. 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 vigour [2].

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]. 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.

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 whoa re 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] 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]. 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].

It devolves on sacred bishops "who have the apostolic teaching" [7] 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.

Furthermore, editions of the sacred Scriptures, provided with suitable footnotes, should be prepared also for the sue of non- Christians and adapted to their situation. Both pastors of souls and Christians generally should see to the wide distribution of these in one way or another.

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, similarly 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).

The entire text and all the individual elements which have been set forth in this Constitution have pleased the Fathers. And by the Apostolic power conferred on us by Christ, we, together with the Venerable Fathers, in the Holy Spirit, approve, decree and enact them; and we order that what has been thus enacted in Council be promulgated, to the glory of God.

Rome, at St. Peter's 18 November, 1965.

I, PAUL, Bishop of the Catholic Church

There follow the signatures of the Fathers.

Footnotes:

PREFACE/CHAPTER I

[1] Cf. St. Augustine, DE CATECHIZANDIS RUDIBUS, C.IV, 8: PL. 40,316.

[2] Cf. Mt. 11:27; Jn. 1:14 and 17; 14:6; 17:1-3; 2 Cor. 3:16 and 4:6; Eph. 1:3-14.

[3] EPISTLE TO DIOGNETUS, c. VII, 4: Funk, APOSTOLIC FATHERS, I, p. 403.

[4] First Vatican Council, DOGMATIC CONSTITUTION ON THE CATHOLIC FAITH, Chap. 3, "On Faith:" Denzinger 1789 (3008).

[5] Second Council of Orange, Canon 7: Denzinger 180 (377); First Vatican Council, loc. cit.: Denzinger 1791 (3010).

[6] First Vatican Council, DOGMATIC CONSTITUTION ON THE CATHOLIC FAITH, Chap. 2, "On Revelation:" Denzinger 1786 (3005).

[7] Ibid: Denzinger 1785 and 1786 (3004 and 3005).

CHAPTER II

[1] Cf. Matt. 28:19-20, and Mark 16:15; Council of Trent, session IV, DECREE ON SCRIPTURAL SANONS: Denzinger 783 (1501).

[2] Cf. Council of Trent, loc. cit.; First Vatican Council, session III, DOGMATIC CONSTITUTION ON THE CATHOLIC FAITH, Chap. 2, "On Revelation:" Denzinger 1787 (3006).

[3] St. Irenaeus, AGAINST HERETICS III, 3, 1: PG 7, 848; Harvey, 2, p. 9.

[4] Cf. Second Council of Nicea: Denzinger 303 (602); Fourch Council of Constance, session X, Canon 1: Denzinger 336 (650-652).

[5] Cf. First Vatican Council, DOGMATIC CONSTITUTION ON THE CATHOLIC FAITH, Chap. 4, "On Faith and Reason:" Denzinger 1800 (3020).

[6] Cf. Council of Trent, session IV, loc. cit.: Denzinger 783 (1501).

[7] Cf. Pius XII, apostolic constitution, MUNIFICENTISSIMUS DEUS, Nov. 1, 1950: AAS 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."

[8] Cf. First Vatican Council, DOGMATIC CONSTITUTION ON THE CATHOLIC FAITH, Chap. 3 "On Faith:" Denzinger 1792 (3011).

[9] Cf. Pius XII, Encyclical Letter HUMANI GENERIS, Aug. 12, 1950: AAS 42 (1950) pp. 568-569: Denzinger 2314 (3886).

CHAPTER III

[1] Cf. First Vatican Council, DOGMATIC CONSTITUTION ON THE CATHOLIC FAITH, Chap. 3 "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.

[2] Cf. Pius XII, Encyclical Letter DIVINO AFFLANTE SPIRITU, Sept. 30, 1943: AAS 35 (1943) p. 314; Enchiridion Biblic. (EB) 556.

[3] "In" and "for" man: cf. Heb 1:1 and 4:7; ("in"): 2 Sm. 23:2; Mt. 1:22 and various places; ("for"): First Vatican Council, SCHEMA ON CATHOLIC DOCTRINE, note 9: Coll. Lac. VII, 522.

[4] Leo XII, Encyclical PROVIDENTISSIMUS DEUS, Nov. 18, 1893: Denzinger 1952 (3293): EB 125.

[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 Letter PROVIDENTISSIMUS DEUS: EB 121, 124; Pius XII, Encyclical Letter DIVINO AFFLANTE SPIRITU: EB 539.

[6] St. Augustine, CITY OF GOD, XVII,6,2: PL 41, 537: CSEL XL, 2, 228.

[7] St. Augustine, ON CHRISTIAN DOCTRINE III, 18, 26: PL 34, 75-76.

[8] Pius XII, Loc. cit.: Denzinger 2294 (3829-3830): EB 557-562.

[9] Cf. Benedict XV, Encyclical Letter SPIRITUS PARACLITUS, Sept. 15, 1920: EB 469. St. Jerome, "In Galacians" 5, 19-20: PL 26, 417 A.

[10] Cf. First Vatican Council, DOGMATIC CONSTITUTION ON THE CATHOLIC FAITH, Chapter 2, "On Revelation;" Denzinger 1788 (3007).

[11] St. John Chrysostom IN GENESIS 3, 8 (Homily 17, 1): PG 53, 134; "Attemperatio" [in English "Suitable adjustment"] in Greek "synkatabasis."

CHAPTER IV

[1] Pius XI, Encyclical Epistle MIT BRENNENDER SORGE, March 14, 1937: AAS 29 (1937) p. 51.

[2] St. Augustine, QUEST IN HEPT. 2, 73: PL 34, 623.

[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.

CHAPTER V

[1] Cf. St. Irenaeus, AGAINST HERETICS, III, 11, 8: PG 7, 885; Sagnard Edition, p. 194.

[Due to the necessities of translation, footnote 2 follows footnote 3 in the text of Article 19]

[2] Cf. John 14:26; 16:13.

[3] John 2:22; 12:16; Cf. 14:26; 16:12-13; 7:39. [4] Cf. instruction HOLY MOTHER CHURCH edited by Pontifical Consilium for Promotion of Bible Studies: AAS 56 (1964) p. 715.

CHAPTER VI

[1] Cf. Pius XII, Encyclical Letter 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: AAS (1950) pp. 495-505.

[2] Cf. Pius XII, ibid: EB 569.

[3] Cf. Leo XII, Encyclical Letter PROVIDENTISSIMUS DEUS: EB 114; Benedict XV, Encyclical Letter SPIRITUS PARACLITUS: EB 483.

[4] St. Augustine, SERMONS, 179, 1: PL 38, 966.

[5] St. Jerome COMMENTARY ON ISAIAH, Prol: PL 24, 17; Cf. BENEDICT XV, Encyclical Letter SPIRITUS PARACLITUS: EB 475-480; Pius XII, Encyclical Letter DIVINO AFFLANTE SPIRITU: EB 544.

[6] St. Ambrose, ON THE DUTIES OF MINISTERS I< 20, 88: PL 16, 50.

[7] St. Irenaeus, AGAINST HERETICS IV, 32, 1: PG 7, 1071; (same as 49, 2) Harvey, 2, p. 255.