18 The Reading of Scripture

The Reading of Scripture

QUESTION 18: Can Scripture be read with profit by all of the faithful, and ought it to be read without permission? Affirmative, against the Roman Catholics.

I. The doctrine of the Roman Catholics cannot be better understood than from the fourth regulation of the Index of Forbidden Books prepared on Tridentine authority, which reads: "Since it is evident from experience that if the Holy Bible is allowed in the vernacular, more harm than good will result, because of human presumption, let the Bible and all portions of it, in whatever vernacular language they are available, whether printed or in manuscript, be forbidden." Indeed, since this seemed too severe, Pius IV seemed to want to attach a qualification, when he gave permission for Bible reading, at the discretion of the pastor or bishop, for "those whom they considered capable of gaining increase in faith and piety, not injury, from such reading." But a later clarification by Clement VIII showed that this hope with regard to the rule was simply illusory, since he declared that no authority for granting such permission had been given bishops or anyone else, beyond what was previously granted by the rules of the Inquisition, to whose requirements obedience must be given in this matter. So, since one hand has taken away what the other seemed to have given, they have shown that their intention is nothing less than to hide this light under a basket and take the Scriptures away from the people, so that their errors will not be exposed. We recognize that to some Roman Catholics, who think the reading of Scripture should be permitted the people, this seems a harsh tyranny, but these are few compared to those who favor its prohibition. The opinion of the latter is accepted as that of the whole church, inasmuch as it rests upon the sacred law of the council and the authority of the pope, whom the council itself, declaring that its authority was" supreme in the universal church" (session 14, 7.3), expressly asked to "define and publish that which pertains to the censorship of books" (session 25). These [rules], therefore, cannot be seen except as the universal law of the Roman Church until they are expressly revoked, whatever may be claimed to the contrary. On the other hand, we maintain that the faithful not only may read Scripture without restriction, but also ought to do so, and we insist that no permission from pastor or bishop should be required.

II. It is not a question of whether the reading of Scripture is absolutely and simply necessary for all; for not only can young children be saved without it, but there are also many illiterates among adults who have never perused it. But the question is whether it should be permitted to every person, so that no one, even if ignorant and unlearned, should be forbidden it.

III. It is not a question whether some discretion should be observed in the reading of the books of Scripture according to the individual’s capacity, as younger people have customarily been restricted from reading some books of Scripture. This is not a prohibition, but a method of teaching, and can properly be employed for the sake of greater progress and edification. But the question is whether reading [the Scripture] should be forbidden to anyone, which we deny.

IV. The reasons are (1) the commandment of God, which concerns all (omnes et singuli) (Deuteronomy 6:6-8; Deuteronomy 31:11-12; Psalms 1:2; Colossians 3:16; John 5:39; Joshua 1:8; 2 Peter 1:19; Revelation 1:3). (2) The purpose of Scripture, which is given for the service (utilitas) and salvation of all, and serves all as weapons against our spiritual enemies (2 Timothy 3:16; Romans 15:4; Ephesians 6:17). (3) [The fact that] Scripture is the testament of the heavenly Father; who would say that a son is forbidden to read his father’s will? (4) The unchanging practice of the church, both Jewish and Christian (Deuteronomy 17:18; Acts 8:28; Acts 17:11; 2 Peter 1:19; 2 Timothy 3:15-16). On nothing were the ancient fathers so urgent with one accord as in recommending and pressing for the reading of Scripture by all. See Chrysostom’s sixth homily on Matthew throughout, and his first and third homilies on Matthew, where more than once he declares that ignorance of Scripture is the cause of all evils; Augustine: Confessions 6.5 and sermon 35 De tempore; Basil on Psalms 1:1-6; Cyprian: On the Games;Origen’s ninth homily on Leviticus and his sixth on Exodus; and Jerome’s letter to Laetus.

V. Anything that, instead of being useful, is very harmful and fatal in itself cannot be permitted, but it does not follow that the same is true of something that is so only incidentally (per accidens) because of human weakness. If people abuse Scripture, it is not in the nature of the case but incidentally because of the perversity of those who twist it into error for their own destruction (2 Peter 3:16). Furthermore, if the use should be taken away because of the abuse, Scripture would be withheld not only from the laity but also from the teachers, who have abused it much more seriously, since heresies have usually originated not among common and unlearned people, but among ecclesiastics.

VI. If errors may originate from Scripture poorly understood, it is far from truth that therefore reading should be forbidden to believers; rather they should be encouraged to examine it, so that they may avoid such errors by rightly understanding it.

VII. The freedom of reading the Scriptures does not eliminate oral instruction or pastoral guidance or any other aid needed for understanding, but it simply overcomes the tyranny of those who do not wish the darkness of their errors to be threatened by the light of the divine Word.

VIII. When Christ forbade giving to dogs that which is holy and casting pearls before swine (Matthew 7:6), he did not want to disparage the reading and use of Scripture by the believers, nor, indeed, can the children of God be described as dogs or swine. He merely meant that the symbols of divine grace are not to be given to any impure sinners who come along, nor the highest mysteries of the faith to be rashly offered to unbelievers or to those who resist plain truth with desperate obstinacy, but instruction is to be accommodated to those who show themselves to be humble and teachable.

IX. It is not enough if among Roman Catholics the reading of Scripture is permitted for some, because it ought not to be granted to some as a privilege, for it is required of all as a responsibility (per modum officii).