The Church’s perfect understanding of the Scripture

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Is there a book that would help me understand the position of the Church in regards to every verse in the book of Genesis? I read many opinions but I would rather have the Church’s perfect understanding of the Scripture.
 
Is there a book that would help me understand the position of the Church in regards to every verse in the book of Genesis? I read many opinions but I would rather have the Church’s perfect understanding of the Scripture.
The Catholic Church have no official teaching on the book of Genesis, and in fact, on most stories in the OT. Catholics are free to believe [for now] the Genesis story as either a historical account or an allegorical teaching.

This is from the book “What is Catholicism? Hard Questions – Straight Answers” © 1999 by Rev. John Redford; Nihil Obstat: Rev. Anton Cowan, Censor Librorum; Imprimatur: Rev. David Norris:

In answer to the question of whether or not the new Catechism [in other words, the Catholic Church] has fallen back to fundamentalism, Redford writes:

“The essence of fundamentalism is the essential historicization of every story in the Bible… For the fundamentalist, to say that the Bible is true means essentially that it must all be factual and historical. It cannot accept the fact that God, in speaking to us as human beings, might speak to us in parable or story form…

“The fundamentalist cannot accept the possibility that an account might appear to be factual (e.g., the story of Job in the book of that name) while in reality it is a fictional poem or story with a moral…

“The fundamentalist cannot accept the possibility that some passages of Scripture are historical, and others not; and that it is not always easy to tell the difference. For example, did the writer of Genesis intend for us to accept the six days of creation literally? Or could it be that he was writing symbolically, and that the scientific view that the world took millions of years to create is not incompatible with a Christian view of creation?”

Describing the approach taken by the new Catechism on the issue, Redford continues:

“…the new Catechism could never be seen as fundamentalist, at least in essence…

“What also contradicts any possible fundamentalism in the new Catechism is its affirmation from Dei Verbum of the fact that, in Catholic faith, not only is God the author of Scripture, but the human writers are themselves true authors (CCC 106). Once the human authorship is admitted, then the existence of different literary forms springing from the cultural and historical context of the human authors becomes immediately possible.

“What sometimes gives the impression of fundamentalism in the Catechism is that figures particularly of the Old Testament are described as if their historical existence was itself a matter of faith… But the Catechism never teaches: “Noah and Abraham actually existed.” It simply tells their story, relating it to the history of salvation before Christ…

“… the new Catechism is equally clear when it wishes to assert unambiguously the historicity of certain events, for example the virginal conception of Jesus (CCC 498), and his bodily resurrection (CCC 643). The very assertion of the historicity of these events again underlines the non-fundamentalism of the new Catechism. If the whole of the Bible was seen as univocally factually and historical, then there would be no need to assert the historicity of the miraculous event in Jesus’ life. But, on the contrary, the Catechism wishes to make clear the historicity of certain events related to our salvation, whose factuality is questioned in modern exegesis, while leaving freedom of research concerning the discussion regarding the historicity of other stories in the Bible.”
 
=JPCalifornia;6286814]Is there a book that would help me understand the position of the Church in regards to every verse in the book of Genesis? I read many opinions but I would rather have the Church’s perfect understanding of the Scripture.
“JP” this is “PJ” Patrick Joseph,

GOOGLE “Haydock’s Catholic Bible Commentary” for Catholic truth, and or Matthew Henry’s “Concise Bible Commentary” available on “Strongs Exhaustive Bible Concordance” site.

Good hunting. Let me know if you have any questons. maybe I can help?

Love an prayers,

Pat
 
…Catholics are free to believe [for now] the Genesis story as either a historical account or an allegorical teaching …
+The above post contains absolutely false teaching and information that is completely contrary to and not in accordance with The Catechism of the Catholic Church . . . the materials presented are liberal in the extreme . . . and deliberately undermine the **TRUTH and Truths **of Sacred :bible1: Scripture . . . which is to be believed in its totality . . . literally . . . historically . . . **and allegorically **. . .
"…One of the most important major documents that came out of the Second Vatican Council is the Dogmatic Constitution on Divine Revelation, or “Dei Verbum,” - “Word of God.” This is the Church’s most important contemporary document on how to read and interpret Sacred :bible1: Scripture, indeed on Divine Revelation as a whole.
The **Holy Father **expressed concern recently that there is real danger in some modern biblical interpretation that he believes can diminish the meaning of Sacred :bible1: Scripture and erode the bond between the :bible1: Bible and the Church. The substance of the Pope’s concerns are pastoral in nature, more than academic, although the two certainly converge. He wants Catholics to be enriched on a daily basis by the proper and authentic reading of the written Word of God. The Church has given us the ‘road map’, if you will, of just how to do this in ‘Dei Verbum’."
- from Father Corapi’s latest book, “Letters”​
****. . . :coffeeread: . . . ****The Catechism
of the
Catholic Church

CHAPTER TWO
GOD COMES TO MEET MAN

50
By natural reason man can know God with certainty, on the basis of his works. But there is another order of knowledge, which man cannot possibly arrive at by his own powers: the order of divine Revelation.1 Through an utterly free decision, God has revealed himself and given himself to man. This he does by revealing the mystery, his plan of loving goodness, formed from all eternity in Christ, for the benefit of all men. God has fully revealed this plan by sending us his beloved Son, our Lord Jesus Christ, and the Holy Spirit.

**ARTICLE 3
SACRED SCRIPTURE **

I. Christ—The Unique Word of Sacred Scripture

**101 **In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: "Indeed the words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men."63

**102 Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely:**64

You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time.65

**103 **For this reason, the Church has always venerated the Scriptures as she venerates the Lord’s Body. She never ceases to present to the faithful the bread of life, taken from the one table of God’s Word and Christ’s Body.66

104 In Sacred Scripture, the Church constantly finds her nourishment and her strength, for she welcomes it **NOT as a human word, “but as what it really is, the word of God.”**67 "In the sacred books, the Father who is in heaven comes lovingly to meet his children, and talks with them."68

II. Inspiration and Truth of Sacred Scripture

**105 **God is the author of Sacred Scripture. "The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit."69

"For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that,** written under the inspiration of the Holy Spirit, they have God as their AUTHOR** and have been handed on as such to the Church herself."70

**106 **God inspired the human authors of the sacred books. "To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more."71

107 The inspired books teach the truth. "Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and WITHOUT ERROR teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures."72​

. . . all for Jesus+
. . . thank you Sweet Spirit of our Holy God+
:signofcross:
​
 
Perfect understanding of Scripture?

You might go to rtforum.org/lt/index.html (Living Tradition) for a wonderful set of insights into the Sacred Scriptures among many other topics.

In the Roman Theological Forum Study Program at rtforum.org/study/index.html you will find the four senses of Sacred Scripture among many other articles.

You will see: “1. The “literal and historical” sense of the inspired text is always the first and most fundamental meaning to be sought. 3 Any additional meanings must be understood to be based upon the letter of the text as it reads, which they must not contradict, even though they may present different patterns of meaning.” [LT45 - A NEO-PATRISTIC RETURN TO THE FIRST FOUR DAYS OF CREATION - Part I]](LT45 - A NEO-PATRISTIC RETURN TO THE FIRST FOUR DAYS OF CREATION - Part I])

“ 2. The historical reflection of the neo-Patristic thinker must unfold in the awareness of his own scientific medium of thought, which has been differentiated in terms of precise concepts, rigid logic, and an integral mental framework. 4”
  1. Pope Benedict XV, Spiritus Paraclitus, Eng. trans. in Rome and the Study of Scripture (St. Meinrad: Abbey Press, 7th ed., 1964), p. 67.
  2. Cf. J.F. McCarthy, The Science of Historical Theology, pp. 46-56; 97-100.
On 30 June 1909 the Biblical Commission replied “in the negative” to the following questions:

Whether we may, in spite of the character and historic form of the book of Genesis, of the close connection of the first three chapters with one another and with those which follow, of the manifold testimony of the Scriptures both of the Old and the New Testament, of the almost unanimous opinion of the Fathers, and of the traditional view which - transmitted also by the Jewish people - has always been held by the Church, teach that the three aforesaid chapters do not contain the narrative of things which actually happened, a narrative which corresponds to objective reality and historic truth; and whether we may teach that these chapters contain fables derived from mythologies and cosmologies belonging to older nations, but purified of all polytheistic error and accommodated to monotheistic teaching by the sacred author or that they contain allegories and symbols destitute of any foundation in objective reality but presented under the garb of history for the purpose of inculcating religious and philosophical truth; or, finally, that they contain legends partly historical and partly fictitious, freely handled for the instruction and edification of souls. Answer: in the negative to each part. 24 [My underlining].
  1. Response of the Biblical Commission, 30 June 1909, “On the Historical Character of the First Three Chapters of Genesis” (DS no. 3513). Eng. trans. in Rome and the Study of Scripture, pp. 122-123.
 
+The above post contains absolutely false teaching and information that is completely contrary to and not in accordance with The Catechism of the Catholic Church . . . the materials presented are liberal in the extreme . . . and deliberately undermine the **TRUTH and Truths **of Sacred :bible1: Scripture . . . which is to be believed in its totality . . . literally . . . historically . . . **and allegorically **. . .

****. . . :coffeeread: . . . ****The Catechism
of the
Catholic Church

CHAPTER TWO
GOD COMES TO MEET MAN

50
By natural reason man can know God with certainty, on the basis of his works. But there is another order of knowledge, which man cannot possibly arrive at by his own powers: the order of divine Revelation.1 Through an utterly free decision, God has revealed himself and given himself to man. This he does by revealing the mystery, his plan of loving goodness, formed from all eternity in Christ, for the benefit of all men. God has fully revealed this plan by sending us his beloved Son, our Lord Jesus Christ, and the Holy Spirit.

**ARTICLE 3
SACRED SCRIPTURE **

I. Christ—The Unique Word of Sacred Scripture

**101 **In order to reveal himself to men, in the condescension of his goodness God speaks to them in human words: "Indeed the words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men."63

**102 Through all the words of Sacred Scripture, God speaks only one single Word, his one Utterance in whom he expresses himself completely:**64

You recall that one and the same Word of God extends throughout Scripture, that it is one and the same Utterance that resounds in the mouths of all the sacred writers, since he who was in the beginning God with God has no need of separate syllables; for he is not subject to time.65

**103 **For this reason, the Church has always venerated the Scriptures as she venerates the Lord’s Body. She never ceases to present to the faithful the bread of life, taken from the one table of God’s Word and Christ’s Body.66

104 In Sacred Scripture, the Church constantly finds her nourishment and her strength, for she welcomes it **NOT as a human word, “but as what it really is, the word of God.”**67 "In the sacred books, the Father who is in heaven comes lovingly to meet his children, and talks with them."68

II. Inspiration and Truth of Sacred Scripture

**105 **God is the author of Sacred Scripture. "The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit."69

"For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that,** written under the inspiration of the Holy Spirit, they have God as their AUTHOR** and have been handed on as such to the Church herself."70

**106 **God inspired the human authors of the sacred books. "To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more."71

107 The inspired books teach the truth. "Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and WITHOUT ERROR teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures."72​

. . . all for Jesus+
. . . thank you Sweet Spirit of our Holy God+
:signofcross:
​
With all the different colours, fonts and highlighting you make your post very hard to read. I would suggest you stick to black and just bold or underline.

By the way, Catholics are free to believe the 6 days are either six literal 24 hour periods or not.
 
Just to add something to think about - Jesus and the Apostles didn’t have a problem with referring to Adam, Abraham, Noah, etc… as real people, and the offering of Isaac, the Exodus from Egypt, the flood, etc… as real events. We do know that there can be many levels of understanding to Scripture, but I don’t believe any God-breathed Scripture would contradict history (biblical archeology is an interesting field of study, and I’m not aware of any Biblical event ever being disproven by archeology). I don’t believe Peter, Paul or any of the other Apostles would have had a problem declaring that Genesis is an accurate record of human history (IMHO).

Hope this helps.
 
JP welcome!

Here’s an online source for the Haydock’s Catholic Bible Commentary, 1859 edition. haydock1859.tripod.com/index.html

Commentaries, while helpful, are not “the Church’s perfect understanding of the Scripture.”

**Sacred Scripture is the Word of God & is Infinite Truth!
**
Today’s Liturgy of the Hours, Office of Readings contained a reading from St. Ephrem;

**“Lord, who can comprehend even one of your words? We lose more of it than we grasp, like those who drink from a living spring. For God’s word offers different facets according to the capacity of the listener, and the Lord has portrayed his message in many colors, so that whoever gazes upon it can see in it what suits him.”…And so whenever anyone discovers some part of the treasure, he should not think that he has exhausted God’s word. Instead he should feel that this is all that he was able to find of the wealth contained in it…A thirsty man is happy when he is drinking, and he is not depressed because he cannot exhaust the spring. . **

go to “today’s readings; office of readings” universalis.com/

Short answer, there is not one book that defines each passage of Scripture. The Teaching of the Catholic Church is summed up in the Catechism of the Catholic Church (CCC) Search here; scborromeo.org/ccc.htm

Also the Vatican website has many great resources vatican.va/phome_en.htm

God Bless you on your journey to the Truth of Jesus Christ, our Lord & Savior!

Sancta Maria, Mater Dei, Ora Pro Nobis Peccatoribus!

mark
 
Quote:
Originally Posted by Mailman
…Catholics are free to believe [for now] the Genesis story as either a historical account or an allegorical teaching …

+The above post contains absolutely false teaching and information that is completely contrary to and not in accordance with The Catechism of the Catholic Church . . . the materials presented are liberal in the extreme . . . and deliberately undermine the **TRUTH and Truths **of Sacred :bible1: Scripture . . . which is to be believed in its totality . . . literally . . . historically . . . **and allegorically **
Are you accusing the author of the book I quoted from of spreading false [Catholic] teaching? Redford was ordained into the Roman Catholic priesthood in 1967. Here’s what the book further says about him: “He is the former editor of Faith Alive, an adult catechetical program and Director of the first Distance Learning theology degree in Britain. He is currently a parish priest of Hersden, Canterbury, and a lecturer at the Franciscan Study Centre in Canterbury.”

Now, what about you? What are your credentials that give you the right to accuse this priest, theologian and educator of the Catholic Church of false teaching? Are you by any chance an ordained minister also? By the way, in case you don’t already know, the Nihil Obstat and Imprimatur are official declarations of the Roman Catholic Church that a book or pamphlet is free of doctrinal or moral error.

The “Foreword” of the book was written by Avery Dulles, S.J. (another priest). Here’s some excerpt of what Dulles wrote:

“My interest in the present book dates back to the fall of 1997, when I was invited to give a lecture at the Maryvale Institute, Birmingham, England, where the author of this book is on the staff as Director of the Divinity degree program. My first reaction, which I communicated to Father John Redford, was that this work, What Is Catholicism? Hard Questions – Straight Answers, spoke to issues that were at least as vital in the United States as in England, and that the book, if published on this side of the Atlantic, would fill a notable gap in the existing literature…

“To be accurate, this work of Father Redford’s is directed not simply against Protestant difficulties. In many respects it is a defense of normative Christianity against modern infidelity… Father Redford’s position on these matters will be welcomed by all who continue to adhere to the essentials of the faith handed down from the apostles…

“This work is notable because the author has thoroughly assimilated the spirit of Vatican II… He does not feel a compulsion to profess complete certitude about matters that are still open to discussion within the Catholic communion. He is remarkably well-informed about the state of the current scholarship in many different fields. He is familiar with contemporary exegesis and historiography; he is a prudent and experienced pastoral guide….

“For these and many other reasons, this book can be helpful to a broad range of persons, from the interested inquirer to the priest or theologian. I myself have learned many things from these pages, and my path to Catholic Christianity would no doubt have been shorter and smoother if I had had access to a work such as this some sixty years ago.”

As you can see, Dulles is full of praise for Redford’s work. But you find his views wrong? In effect, you are also accusing this other priest, Avery Dulles, of false teaching. That’s two ordained priests you have accused of false teaching. No – make that, four. Lest we forget, there are two more priests who have given approval to Redford’s work – the Censor Librorum, Rev. Anton Cowan and the Vicar General, Rev. David Norris who gave the Imprimatur.

Now, listen to this. The book asks, “Can you defend your faith without becoming tongue-tied or vacillating? Do you feel adequately prepared to explain Church teaching to anyone who asks?”

“Now you can,” it says. “If you want to know EXACTLY what the Church teaches and be able to share that knowledge with others, What Is Catholicism? with is easy-to-use index and bibliography, is an ESSENTIAL reference guide to Catholic thought and teaching.”

But you are saying those are false Catholic teachings?

Redford says that, “They are Catholic doctrines that were part of the Church’s teaching authority long before the Catechism [new Catechism] was published, and expressed usually quite explicitly in the documents of the Second Vatican Council and in earlier councils. Above all, they are doctrines that are given with the authority claimed by the Roman Catholic Church and express that authority in matters of faith and morals. The new Catechism has only brought these issues more sharply to mind, and has given all of us an invaluable resource for now and the years to come.”

Redford should know what he’s talking about. Unlike you, he’s an ordained minister of the church.

“The Scriptures should be believed in its totality – literally, historically and allegorically.” I don’t think there’s anyone in this world who does not take a passage in the Bible literally when he believes it should be taken literally and allegorically when he believes it is an allegorical teaching. What I’m trying to say is that your above statement does not make any sense.
 
This is what matters:

On 30 June 1909 the Biblical Commission replied “in the negative” to the following questions:

Whether we may, in spite of the character and historic form of the book of Genesis, of the close connection of the first three chapters with one another and with those which follow, of the manifold testimony of the Scriptures both of the Old and the New Testament, of the almost unanimous opinion of the Fathers, and of the traditional view which - transmitted also by the Jewish people - has always been held by the Church, teach that the three aforesaid chapters do not contain the narrative of things which actually happened, a narrative which corresponds to objective reality and historic truth; and whether we may teach that these chapters contain fables derived from mythologies and cosmologies belonging to older nations, but purified of all polytheistic error and accommodated to monotheistic teaching by the sacred author or that they contain allegories and symbols destitute of any foundation in objective reality but presented under the garb of history for the purpose of inculcating religious and philosophical truth; or, finally, that they contain legends partly historical and partly fictitious, freely handled for the instruction and edification of souls. Answer: in the negative to each part. 24 [My underlining].
  1. Response of the Biblical Commission, 30 June 1909, “On the Historical Character of the First Three Chapters of Genesis” (DS no. 3513). Eng. trans. in Rome and the Study of Scripture, pp. 122-123.
 
What would it mean to say that the Genesis accounts are indeed “literal” - but not “historical”?
 
Yab Yum
What would it mean to say that the Genesis accounts are indeed “literal” - but not “historical”?
To deny historicity could imply dissent from Catholic teaching.

The Magisterial Pontifical Biblical Commission of 1909 ruled that we cannot exclude the literal, historical sense; that we cannot regard these books as legend or symbol; that we cannot deny the reality of man’s creation in an original state of justice and integrity, his fall at the instigation of the devil, and the promise of a future Redeemer.

Some passages speak in a figurative rather than a literal sense, and there are allegorical and prophetical interpretations justified by the example of the Fathers of the Church, while scientific exactitude is not to be expected.
[See *What Does The Church Really Say About The Bible, Edith Myers, The Wanderer Press, 1979].

You may find useful comments at: googlesyndicatedsearch.com/u/rtforum?q=Genesis&sa=Google+Search
 
To deny historicity could imply dissent from Catholic teaching.

The Magisterial Pontifical Biblical Commission of 1909 ruled that we cannot exclude the literal, historical sense; that we cannot regard these books as legend or symbol; that we cannot deny the reality of man’s creation in an original state of justice and integrity, his fall at the instigation of the devil, and the promise of a future Redeemer.

Some passages speak in a figurative rather than a literal sense, and there are allegorical and prophetical interpretations justified by the example of the Fathers of the Church, while scientific exactitude is not to be expected.
First, there is an essential difference between “literal” and “literalistic” reading. A literal reading takes into account the kind of writing of a piece: if the writer says “his heart is inflamed” it’s good to know if it’s a poem or a medical journal. When the Psalm refers to the “corners of the earth” it doesn’t mean the world is flat or square, it is using the familiar compass-points to mean “the whole world.” So, too, with the creation accounts (of which there are several in Scripture). Their “literal” sense is not necessarily what a modern scientist would call “literal” (and incidentally, it’s incorrect to say that any Scripture passage does NOT have a literal sense - see the Catechism on the four senses: every passage has a literal sense first, which the other three draw from and build upon).

Second, a Dogmatic Constitution of an Ecumenical Council trumps an opinion of the Pontifical Biblical Commission (much as I do respect the PBC).
 
NHInsider
a Dogmatic Constitution of an Ecumenical Council trumps an opinion of the Pontifical Biblical Commission
To what specific “opinion” do you refer? The PBC was a part of the Magisterium up to 1964 – the reconstituted PBC now does not have Magisterial authority.
 
It is true that the PBC no longer has the authority it once had - but even the 1909 citation is still not more authoritative than Dei Verbum.

Not every statement of a Magesterial Commission is binding, just as not every statement of a Pope is binding. (Neither is the Constitution binding, in the sense of an infallible pronouncement, of course.)
Dei Verbum Chapter 3
Therefore, since everything asserted by the inspired authors or sacred writers must be held to be asserted by the Holy Spirit, it follows that the books of Scripture must be acknowledged as teaching solidly, faithfully and without error that truth which God wanted put into sacred writings (5) for the sake of salvation. Therefore “all Scripture is divinely inspired and has its use for teaching the truth and refuting error, for reformation of manners and discipline in right living, so that the man who belongs to God may be efficient and equipped for good work of every kind” (2 Tim. 3:16-17, Greek text).
However, since God speaks in Sacred Scripture through men in human fashion, (6) the interpreter of Sacred Scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended, and what God wanted to manifest by means of their words.
To search out the intention of the sacred writers, attention should be given, among other things, to “literary forms.” For truth is set forth and expressed differently in texts which are variously historical, prophetic, poetic, or of other forms of discourse. The interpreter must investigate what meaning the sacred writer intended to express and actually expressed in particular circumstances by using contemporary literary forms in accordance with the situation of his own time and culture. (7) For the correct understanding of what the sacred author wanted to assert, due attention must be paid to the customary and characteristic styles of feeling, speaking and narrating which prevailed at the time of the sacred writer, and to the patterns men normally employed at that period in their everyday dealings with one another. (8)
 
NHInsider
Dei Verbum Chapter 3
Therefore, since everything asserted by the inspired authors or sacred writers must be held to be asserted by the Holy Spirit, it follows that the books of Scripture must be acknowledged as teaching solidly, faithfully and without error that truth which God wanted put into sacred writings (5) for the sake of salvation.
The above is from the Abbott-Gallagher translation of The Documents of Vatican II, 1966, #11, and is misleading. This is not the only error in that translation, as Msgr Eugene Kevane exposes in Creed and Catechetics, Christian Classics, 1978, p 279, where he shows that Pope John XXIII’s Allocution opening Vatican II has been “incredibly falsified”.

The correct translation is found in Flannery’s *Vatican Council II *(Revised 1988), Dei Verbum #11:
“Since, therefore, all that the inspired authors, or sacred writers, affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture, firmly, faithfully and without error, teach that truth which God, for the sake of our salvation, wished to see confided to the sacred Scriptures.5” [See CCC #107].

What’s the significance of the correct translation? Msgr George A Kelly explains in The New Biblical Theorists – Raymond E Brown and Beyond: “The Council chose not to say that only the Bible’s ‘spiritual truth’ or its ‘religious truth’ is free from error. The actual sentence of Dei Verbum says that every assertion of the sacred writers – whether it be religious or moral or scientific or historical – is free from error, because God wanted these writers to convey to us unalloyed truth for the sake of our salvation. The Council makes no distinction between ‘religious’ and ‘secular’ truths to be covered by inerrancy, nor is inerrancy to be restricted to ‘essential religious affirmations’ as Brown avers.” (p 157).

In Divino afflante Spiritu, after referring to Vatican I’s solemn affirmation of the plenary inspiration of Scripture, Pius XII recalled the continued undermining of that doctrine which prompted his predecessor’s intervention in 1893:

”Subsequently, however, certain Catholic writers dared to restrict the truth of Sacred Scripture to matters of faith and morals alone, relegating everything else, whether of a physical or historical character, to the status of “obiter dicta” which (so it was claimed) are in no way connected to the faith. But since this was opposed to [the First Vatican Council’s] solemn definition of Catholic doctrine, which insists that the biblical books, “entire and with all their parts,” are endowed with such divine authority as to enjoy freedom from all error, Our Predecessor of immortal memory Leo XIII responded in the Encyclical Letter *Providentissimus Deus *… by justly and fittingly striking down those erroneous opinions, while at the same time laying down very wise precepts and norms for the study of the Divine Books.” [See LT61 - THE ENCYCLICAL SPIRITUS PARACLITUS IN ITS HISTORICAL CONTEXT - Part II].
 
The above is from the Abbott-Gallagher translation of The Documents of Vatican II, 1966, #11, and is misleading. This is not the only error in that translation, as Msgr Eugene Kevane exposes in Creed and Catechetics, Christian Classics, 1978, p 279, where he shows that Pope John XXIII’s Allocution opening Vatican II has been “incredibly falsified”.

The correct translation is found in Flannery’s *Vatican Council II *(Revised 1988), Dei Verbum #11:
Um - the quote was cut-and-pasted from the Vatican’s website.
vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html

While there are scholars who are unhappy with the Abbot translation, it appears that those at the Vatican don’t share that particular concern?
 
+The above post contains absolutely false teaching and information that is completely contrary to and not in accordance with The Catechism of the Catholic Church . . . the materials presented are liberal in the extreme . . . and deliberately undermine the **TRUTH and Truths **of Sacred :bible1: Scripture . . . which is to be believed in its totality . . . literally . . . historically . . . **and allegorically **. . .

In defence of Mailman, Maryvale is known as an orthodox College, where they accept the full teaching Magisterium of the church as a given. They are definitely not liberal. See their “Profession of Faith” at the bottom of the following link.

maryvale.ac.uk/index.php?id=143
 
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