heresies: on Scripture

There is a widespread heresy among Catholics today about Sacred Scripture.

The heresy: that Scripture is only inerrant on matters of faith or morals, or on matters that pertain to salvation, or in some other limited way.

The true teaching of the Church: Sacred Scripture is entirely inerrant because it is entirely inspired. Total inspiration implies total inerrancy. On any subject about which Scripture makes an assertion, that assertion is certainly correct, because it is God who is making the assertion.

A related heresy: the claim that Scripture is not entirely inspired. They claim that certain parts of Scripture are the result of misunderstandings by the human authors or by the society of that time, the result of errors in the thinking of the culture of that time.

The true teaching of the Church: Sacred Scripture is entirely inspired by God, and error is entirely incompatible with inspiration.

“St. Jerome’s teaching on this point serves to confirm and illustrate what our predecessor of happy memory, Leo XIII, declared to be the ancient and traditional belief of the Church touching the absolute immunity of Scripture from error: So far is it from being the case that error can be compatible with inspiration, that, on the contrary, it not only of its very nature precludes the presence of error, but as necessarily excludes it and forbids it as God, the Supreme Truth, necessarily cannot be the Author of error. ” (Pope Benedict XV, Spiritus Paraclitus, n. 16)

“But although these words of our predecessor leave no room for doubt or dispute, it grieves us to find that not only men outside, but even children of the Catholic Church – nay, what is a peculiar sorrow to us, even clerics and professors of sacred learning – who in their own conceit either openly repudiate or at least attack in secret the Church’s teaching on this point.” (Pope Benedict XV, Spiritus Paraclitus, n. 18 )

“Divine inspiration extends to every part of the Bible without the slightest exception, and that no error can occur in the inspired text….” (Pope Benedict XV, Spiritus Paraclitus, n. 21)

“…they put forward again the opinion, already often condemned, which asserts that immunity from error extends only to those parts of the Bible that treat of God or of moral and religious matters.” (Pope Pius XII, Humani Generis, n. 22).

Pope Pius X published a Syllabus of Errors, in which he condemned the idea that “Divine inspiration does not extend to all of Sacred Scriptures so that it renders its parts, each and every one, free from every error.” (Pope Pius X, Lamentabili Sane, n. 11).

“But it is absolutely wrong and forbidden, either to narrow inspiration to certain parts only of Holy Scripture, or to admit that the sacred writer has erred…. For all the books which the Church receives as sacred and canonical, are written wholly and entirely, with all their parts, at the dictation of the Holy Spirit; and so far is it from being possible that any error can co-exist with inspiration, that inspiration not only is essentially incompatible with error, but excludes and rejects it as absolutely and necessarily as it is impossible that God Himself, the supreme Truth, can utter that which is not true. This is the ancient and unchanging faith of the Church, solemnly defined in the Councils of Florence and of Trent, and finally confirmed and more expressly formulated by the Council of the Vatican.” (Pope Leo XIII, Providentissimus Deus, n. 20).

The sacred Council of Trent ordained by solemn decree that “the entire books with all their parts, as they have been wont to be read in the Catholic Church and are contained in the old vulgate Latin edition, are to be held sacred and canonical.” In our own time the Vatican Council, with the object of condemning false doctrines regarding inspiration, declared that these same books were to be regarded by the Church as sacred and canonical “not because, having been composed by human industry, they were afterwards approved by her authority, nor merely because they contain revelation without error, but because, having been written under the inspiration of the Holy Spirit, they have God for their author, and as such were handed down to the Church herself.” When, subsequently, some Catholic writers, in spite of this solemn definition of Catholic doctrine, by which such divine authority is claimed for the “entire books with all their parts” as to secure freedom from any error whatsoever, ventured to restrict the truth of Sacred Scripture solely to matters of faith and morals, and to regard other matters, whether in the domain of physical science or history, as “obiter dicta” and – as they contended – in no wise connected with faith, Our Predecessor of immortal memory, Leo XIII in the Encyclical Letter Providentissimus Deus, published on November 18 in the year 1893, justly and rightly condemned these errors and safe-guarded the studies of the Divine Books by most wise precepts and rules. (Pope Pius XII, Divino Afflante Spiritu, n. 1)

“everything asserted by the inspired authors or sacred writers must be held to be asserted by the Holy Spirit” (Vatican II, Dei Verbum, n. 11)

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