Third--A rule of faith, or a competent guide to heave, must be able to instruct in all the truths necessary for salvation. Now the Scriptures alone do not contain all the truths which a Christian is bound to believe, nor do they explicitly enjoin all the duties which he is obliged to practice. Not to mention other examples, is not every Christian obliged to sanctify Sunday and to abstain on that day from unnecessary servile work? Is not the observance of this law among the most prominent of our sacred duties? But you may read the Bible from Genesis to Revelation, and you will not find a single line authorizing the sanctification of Sunday. The Scriptures enforce the religious observance of Saturday, a day which we never sanctify.
The Catholic Church correctly teaches that our Lord and His Apostles inculcated certain important duties of religion which are not recorded by the inspired writers.[See John xxi. 25; II. Thess. ii. 14.] For instance, most Christians pray to the Holy Ghost, a practice which is nowhere found in the Bible.
We must, therefore, conclude that the Scriptures alone cannot be a sufficient guide and rule of faith because they cannot, at any time, be within the reach of every inquirer; because they are not of themselves clear and intelligible even in matters of the highest importance, and because they do not contain all the truths necessary for salvation.
God forbid that any of my readers should be tempted to conclude from what I have said that the Catholic Church is opposed to the reading of the Scriptures, or that she is the enemy of the Bible. The Catholic Church the enemy of the Bible! Good God! What monstrous ingratitude! What base calumny is contained in that assertion! As well might you accuse the Virgin Mother of trying to crush the Infant Savior at her breast as to accuse the Church, our Mother, of attempting to crush out of existence the Word of God. As well might you charge the patriotic statesman with attempting to destroy the constitution of his country, while he strove to protect it from being mutilated by unprincipled demagogues.
For fifteen centuries the Church was the sole guardian and depository of the Bible, and if she really feared that sacred Book, who was to prevent her, during that long period, from tearing it in shreds and scattering it to the winds? She could have thrown it into the sea, as the unnatural mother would have thrown away her offspring and who would have been the wiser?
What has become of those millions of once famous books written in past ages? They have nearly all perished. But amid this wreck of ancient literature, the Bible stands almost a solitary monument like the Pyramids of Egypt amid the surrounding wastes. That venerable Volume has survived the wars and revolutions and the barbaric invasions of fifteen centuries. Who rescued it from destruction? The Catholic Church. Without her fostering care the New Testament would probably be as little known as "the Book of the days of the kings of Israel."[III. Kings. xiv. 19.]
Little do we imagine, in our age of steam printing, how much labor it cost the Church to preserve and perpetuate the Sacred Scriptures. Learned monks, who are now abused in their graves by thoughtless men, were constantly employed in copying with the pen the Holy Bible. When one monk died at his post another took his place, watching like a faithful sentinel over the treasure of God's Word.
Let me give you a few plain facts to show the pains which the Church has taken to perpetuate the Scriptures.
The Canon of the Bible, as we have seen, was framed in the fourth century. In that same century Pope Damasus commanded a new and complete translation of the Scriptures to be made into the Latin language, which was then the living tongue not only of Rome and Italy, but of the civilized world.
If the Popes were afraid that the Bible should see the light, this was a singular way of manifesting their fear.
The task of preparing a new edition of the Scriptures was assigned to St. Jerome, the most learned Hebrew scholar of his time. This new translation was disseminated throughout Christendom, and on that account was called the Vulgate, or popular edition.
In the sixth and seventh centuries the modern languages of Europe began to spring up like so many shoots from the parent Latin stock. The Scriptures, also, soon found their way into these languages. The Venerable Bede, who lived in England in the eighth century, and whose name is profoundly reverenced in that country, translated the Sacred Scriptures into Saxon, which was then the language of England. He died while dictating the last verses of St. John's Gospel.
Thomas Arundel, Archbishop of Canterbury, in a funeral discourse on Queen Anne, consort of Richard II, pronounced in 1394, praises her for her diligence in reading the four Gospels. The Head of the Church of England could not condemn in others what he commended in the queen.
Sir Thomas More affirms that, before the days of Wycliffe, there was an English version of the Scriptures, "by good and godly people with devotion and soberness well and reverently read."[Dialog. 3, 14.]
If partial restrictions began to be placed on the circulation of the Bible in England in the fifteenth century, these restrictions were occasioned by the conduct of Wycliffe and his followers, who not only issued a new translation, on which they engrafted their novelties of doctrine, but also sought to explain the sacred text in a sense foreign to the received interpretation of tradition.
While laboring to diffuse the Word of God it is the duty, as well as the right of the Church, as the guardian of faith, to see that the faithful are not misled by unsound editions.
Printing was invented in the fifteenth century, and almost a hundred years later came the Reformation. It is often triumphantly said, and I suppose there are some who, even at the present day, are ignorant enough to believe the assertion, that the first edition of the Bible ever published after the invention of printing was the edition of Martin Luther. The fact is, that before Luther put his pen to paper, no fewer than fifty-six editions of the Scriptures had appeared on the continent of Europe, not to speak of those printed in Great Britain. Of those editions, twenty-one were published in German, one in Spanish, four in French, twenty-one in Italian, five in Flemish and four in Bohemian.
Coming down to our own times, if you open an English Catholic Bible you will find in the preface a letter of Pope Pius VI, in which he strongly recommends the pious reading of the Holy Scriptures. A Pope's letter is the most weighty authority in the Church. You will also find in Haydock's Bible the letters of the Bishops of the United States, in which they express the hope that this splendid edition would have a wide circulation among their flocks.
These facts ought, I think, to convince every candid mind that the Church, far from being opposed to the reading of the Scriptures, does all she can to encourage their perusal.
A gentleman of North Carolina lately informed me that the first time he entered a Catholic bookstore he was surprised at witnessing on the shelves an imposing array of Bibles for sale. Up to that moment he had believed the unfounded charge that Catholics were forbidden to read the Scriptures. He has since embraced the Catholic faith.
And perhaps I may be permitted here to record my personal experiences during a long course of study. I speak of myself, not because my case is exceptional, but, on the contrary, because my example will serve to illustrate the system pursued toward ecclesiastical students in all colleges throughout the Catholic world in reference to the Holy Scriptures.
In our course of Humanities we listened every day to the reading of the Bible. When we were advanced to the higher branches of Philosophy and Theology the study of the Sacred Scriptures formed an important part of our education. We read, besides, every day a chapter of the New Testament, not standing or sitting, but on our knees, and then reverently kissed the inspired page. We listened at our meals each day to selections from the Bible, and we always carried about with us a copy of the New Testament.
So familiar, indeed, were the students with the sacred Volume that many of them, on listening to a few verses, could tell from what portion of the Scriptures you were reading. The only dread we were taught to have of the Scriptures was that of reading them without fear and reverence.
And after his ordination every Priest is obliged in conscience to devote upwards of an hour each day to the perusal of the Word of God. I am not aware that clergymen of other denominations are bound by the same duty.
What is good for the clergy must be good, also, for the laity. Be assured that if you become a Catholic you will never be forbidden to read the Bible. It is our earnest wish that every word of the Gospel may be imprinted on your memory and on your heart.
