Picking up and most likely finishing this short idea on how to interpret Scripture. This comes from from, Pope Leo XIII, and deals with the scientific study of Scripture. Now, this is something a few people can get behind –
10. But first it must be clearly understood whom we have to oppose and contend against, and what are their tactics and their arms. In earlier times the contest was chiefly with those who, relying on private judgment and repudiating the divine traditions and teaching office of the Church, held the Scriptures to be the one source of revelation and the final appeal in matters of Faith. Now, we have to meet the Rationalists, true children and inheritors of the older heretics, who, trusting in their turn to their own way of thinking, have rejected even the scraps and remnants of Christian belief which had been handed down to them. They deny that there is any such thing as revelation or inspiration, or Holy Scripture at all; they see, instead, only the forgeries and the falsehoods of men; they set down the Scripture narratives as stupid fables and lying stories: the prophecies and the oracles of God are to them either predictions made up after the event or forecasts formed by the light of nature; the miracles and the wonders of God’s power are not what they are said to be, but the startling effects of natural law, or else mere tricks and myths; and the Apostolic Gospels and writings are not the work of the Apostles at all. These detestable errors, whereby they think they destroy the truth of the divine Books, are obtruded on the world as the peremptory pronouncements of a certain newly-invented “free science;” a science, however, which is so far from final that they are perpetually modifying and supplementing it. And there are some of them who, notwithstanding their impious opinions and utterances about God, and Christ, the Gospels and the rest of Holy Scripture, would faro be considered both theologians and Christians and men of the Gospel, and who attempt to disguise by such honourable names their rashness and their pride. To them we must add not a few professors of other sciences who approve their views and give them assistance, and are urged to attack the Bible by a similar intolerance of revelation. And it is deplorable to see these attacks growing every day more numerous and more severe. It is sometimes men of learning and judgment who are assailed; but these have little difficulty in defending themselves from evil consequences. The efforts and the arts of the enemy are chiefly directed against the more ignorant masses of the people. They diffuse their deadly poison by means of books, pamphlets, and newspapers; they spread it by addresses and by conversation; they are found everywhere; and they are in possession of numerous schools, taken by violence from the Church, in which, by ridicule and scurrilous jesting, they pervert the credulous and unformed minds of the young to the contempt of Holy Scripture. Should not these things, Venerable Brethren, stir up and set on fire the heart of every Pastor, so that to this “knowledge, falsely so called,”(28) may be opposed the ancient and true science which the Church, through the Apostles, has received from Christ, and that Holy Scripture may find the champions that are needed in so momentous a battle?
13. At the commencement of a course of Holy Scripture let the Professor strive earnestly to form the judgment of the young beginners so as to train them equally to defend the sacred writings and to penetrate their meaning. This is the object of the treatise which is called “Introduction.” Here the student is taught how to prove the integrity and authority of the Bible, how to investigate and ascertain its true sense, and how to meet and refute objections. It is needless to insist upon the importance of making these preliminary studies in an orderly and thorough fashion, with the accompaniment and assistance of Theology; for the whole subsequent course must rest on the foundation thus laid and make use of the light thus acquired. Next, the teacher will turn his earnest attention to that more fruitful division of Scripture science which has to do with Interpretation; wherein is imparted the method of using the word of God for the advantage of religion and piety…..
17. ….But since the divine and infallible magisterium of the Church rests also on the authority of Holy Scripture, the first thing to be done is to vindicate the trustworthiness of the sacred records at least as human documents, from which can be clearly proved, as from primitive and authentic testimony, the Divinity and the mission of Christ our Lord, the institution of a hierarchical Church and the primacy of Peter and his successors. It is most desirable, therefore, that there should be numerous members of the clergy well prepared to enter upon a contest of this nature, and to repulse hostile assaults, chiefly trusting in that armour of God recommended by the Apostle,(46) but also not unaccustomed to modern methods of attack. This is beautifully alluded to by St. John Chrysostom, when describing the duties of priests: “We must use every endeavour that the ‘Word of God may dwell in us abundantly'(47) and not merely for one kind of fight must we be prepared-for the contest is many-sided and the enemy is of every sort; and they do not all use the same weapons nor make their onset in the same way. Wherefore it is needful that the man who has to contend against all should be acquainted with the engines and the arts of all-that he should be at once archer and slinger, commandant and officer, general and private soldier, foot-soldier and horseman, skilled in sea-fight and in siege; for unless he knows every trick and turn of war, the devil is well able, if only a single door be left open, to get in his fierce bands and carry off the sheep.”(48) The sophisms of the enemy and his manifold arts of attack we have already touched upon. Let us now say a word of advice on the means of defence. The first means is the study of the Oriental languages and of the art of criticism. These two acquirements are in these days held in high estimation, and therefore the clergy, by making themselves more or less fully acquainted with them as time and place may demand, will the better be able to discharge their office with becoming credit; for they must make themselves “all to all,”(49) always “ready to satisfy every one that asketh them a reason for the hope that is in them.”(50) Hence it is most proper that Professors of Sacred Scripture and theologians should master those tongues in which the sacred Books were originally written; and it would be well that Church students also should cultivate them, more especially those who aspire to academic degrees. And endeavours should be made to establish in all academic institutions – as has already been laudably done in many – chairs of the other ancient languages, especially the Semitic, and of subjects connected therewith, for the benefit principally of those who are intended to profess sacred literature. These latter, with a similar object in view, should make themselves well and thoroughly acquainted with the art of true criticism. There has arisen, to the great detriment of religion, an inept method, dignified by the name of the “higher criticism,” which pretends to judge of the origin, integrity and authority of each Book from internal indications alone. It is clear, on the other hand, that in historical questions, such as the origin and the handing down of writings, the witness of history is of primary importance, and that historical investigation should be made with the utmost care; and that in this matter internal evidence is seldom of great value, except as confirmation. To look upon it in any other light will be to open the door to many evil consequences. It will make the enemies of religion much more bold and confident in attacking and mangling the Sacred Books; and this vaunted “higher criticism” will resolve itself into the reflection of the bias and the prejudice of the critics. It will not throw on the Scripture the light which is sought, or prove of any advantage to doctrine; it will only give rise to disagreement and dissension, those sure notes of error, which the critics in question so plentifully exhibit in their own persons; and seeing that most of them are tainted with false philosophy and rationalism, it must lead to the elimination from the sacred writings of all prophecy and miracle, and of everything else that is outside the natural order.
What sayeth ye?