In the November 2009 edition of Living Tradition, Msgr. John F. McCarthy reflects upon Pope Benedict XVI's address of 14 Oct. 2008, to the constituents of the Fourteenth General Congregation of the Synod of Bishops. The Holy Father's words, criticising Modernist interpretation of Sacred Scripture, anticipated in part that month Synod Proposition 12, requesting clarification of the Church's beliefs regarding the inspiration and truth of the Bible. Following the Oct. 2008 meeting of the Synod of Bishops in Rome, the Pope instructed the Pontifical Biblical Commission to prepare a study on the subject of Proposition 12, and the PBC had already prepared an early draft of the study by April 2009. Although this is certainly "old news," still the Pope's words of 14 Oct. 2008 illustrate his thinking on authentic and fruitful Catholic exegesis of Scripture, and on the relationship between the so-called historico-critical methodology and Catholic exegesis and theology, and could indicate in part what the final draft of the PBC study on the Bible's divine inspiration and truth will have to say. The Pope's address, from an unofficial English version provided by the Vatican website, is as follows (emphasis added):
Dear Brothers and Sisters, the work for my book on Jesus offers ample occasion to see all the good that can come from modern exegesis, but also to recognize the problems and risks in it. Dei Verbum 12 offers two methodological indications for suitable exegetic work. In the first place, it confirms the need to use the historical-critical method, briefly describing the essential elements. This need is the consequence of the Christian principle formulated in John 1:14, Verbum caro factum est [the Word was made flesh]. The historical fact is a constitutive dimension of Christian faith. The history of salvation is not a myth, but a true story and therefore to be studied with the same methods as serious historical research.However, this history has another dimension, that of divine action. Because of this Dei Verbum mentions a second methodological level necessary for the correct interpretation of the words, which are at the same time human words and divine Word. The Council says, following a fundamental rule for any interpretation of a literary text, that Scripture must be interpreted in the same spirit in which it was written and thereby indicates three fundamental methodological elements to bear in mind the divine dimension, the pneumatology of the Bible: one must, that is, 1) interpret the text bearing in mind the unity of the entire Scripture; today this is called canonical exegesis; at the time of the Council this term had not been created, but the Council says the same thing: one must bear in mind the unity of all of Scripture; 2) one must then bear in mind the living tradition of the whole Church, and finally 3) observe the analogy of faith.Only where the two methodological levels, the historical-critical and the theological one, are observed, can one speak about theological exegesis — of an exegesis suitable for this Book. While at the first level, today’s academic exegesis works on a very high level and truly gives us help, the same cannot be said about the other level. Often this second level, the level constituted of the three theological elements indicated by Dei Verbum seems to be almost absent. And this has rather serious consequences.The first consequence of the absence of this second methodological level is that the Bible becomes a book only about the past. Moral consequences can be drawn from it, one can learn about history, but the Book only speaks about the past and its exegesis is no longer truly theological, becoming historiography, the history of literature. This is the first consequence: the Bible remains in the past, speaks only of the past.There is also a second even more serious consequence: where the hermeneutics of faith, indicated by Dei Verbum, disappear, another type of hermeneutics appears of necessity, a secularized, positivistic hermeneutics, whose fundamental key is the certitude that the Divine does not appear in human history. According to this hermeneutic, when there seems to be a divine element, one must explain where it came from and bring it to the human element completely. Because of this, interpretations that deny the historicity of divine elements emerge. Today, the so-called “mainstream” of exegesis in Germany denies, for example, that the Lord instituted the Holy Eucharist and says that Jesus’ corpse stayed in the tomb. The Resurrection would not be an historical event, but a theological vision. This occurs because the hermeneutic of faith is missing: therefore a profane philosophical hermeneutic is stated, which denies the possibility both of the entrance and the real presence of the Divine in history. The consequence of the absence of the second methodological level is that a deep chasm was created between scientific exegesis and lectio divina. This, at times, gives rise to a form of perplexity even in the preparation of homilies.Where exegesis is not theology, Scripture cannot be the soul of theology and, vice versa, when theology is not essentially the interpretation of the Scripture in the Church, this theology has no foundation anymore.Therefore for the life and the mission of the Church, for the future of faith, this dualism between exegesis and theology must be overcome. Biblical theology and systematic theology are two dimensions of the one reality, what we call Theology.Due to this, I would hope that in one of the propositions the need to bear in mind the two methodological levels indicated in Dei Verbum 12 be mentioned, where the need to develop an exegesis not only on the historical level, but also on the theological level is needed. Therefore, widening the formation of future exegetes in this sense is necessary, to truly open the treasures of the Scripture to today’s world and to all of us.
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