No. 77 | Roman Theological Forum | Article Index | Study Program | September 1998 |
by John F. McCarthy
PART I. HISTORICAL CRITICISM AS A CRITICAL METHODThe great importance which should be attached to this kind of criticism was aptly pointed out by Augustine, when, among the precepts to be recommended to the student of the Sacred Books, he put in the first place the care to possess a corrected text. ... In the present day, indeed, this art, which is called textual criticism and which is used with great and praiseworthy results in the editions of profane writings, is also quite rightly employed in the case of the Sacred Books, because of that very reverence which is due to the Divine Oracles. For its very purpose is to insure that the sacred text be restored, as perfectly as possible, be purified from the corruptions due to the carelessness of copyists and be freed, as far as may be done, from glosses and omissions, from the interchange and repetition of words and from all other kinds of mistakes which are wont to make their way gradually into writings handed down through many centuries. 55. The historical-critic uses literary criticism to examine the content of the sacred books "under the triple aspect of language, composition, and origin," and this includes philological study of the text, detailed analysis of its content, investigation of the sources used, determining the literary genre of particular passages, and drawing judicious conclusions regarding the authorship of each respective book. 6 In the common denotation of these words, literary criticism was also practiced by such early ecclesiastical writers and Fathers of the Church as Origen, Hesychius, Jerome, and Augustine, in that they developed and applied rules for discerning the truth and meaning of the Scriptures, which rules have been further refined and used by Medieval scholars and Catholic exegetes down to the present time, but historical-critics have special meanings for expressions like "investigation of the sources," and "determining the literary genre," and "drawing judicious conclusions." Dyson and MacKenzie associate the term "literary criticism" with that "higher criticism" which has the task of determining the "origin and mode of composition" of a text, an activity which, "with its refined scientific methods, is chiefly a 19th century development," regarding which "the first name to be mentioned of a critic in the modern sense of the word is that of the French Catholic priest Richard Simon (1638-1712), justly called `the father of biblical criticism.'" They note that "He saw and formulated the major problems that have occupied criticism since his day, and boldly applied scientific methods for their solution." 7 But the works of Father Simon were placed on the Index of Prohibited Books, and "further Catholic work on these lines was discouraged," with the result that "the critical analysis of the Bible, when it came, was entirely non-Catholic - indeed anti-Catholic - and vastly more irresponsible and destructive than it need have been." 8 In the opinion of another historical-critic, "notwithstanding certain rash opinions [of Father Richard Simon] and certain statements at least not very opportune, his principles are still those of modern critics," [but] "unfortunately, in the eighteenth and nineteenth centuries, rationalism took possession of the arms which the new discipline was furnishing in order to undermine the authority of the Holy Books and to construct anew a history of Israel, rather a history of Christian origins, in which every supernatural intervention disappears and the principal personages, not excluding even Jesus Christ, end up having a very secondary role, when even their very existence does not get denied, as has happened more than once." 9
These latter [professors of Sacred Scripture, etc.], with a similar object in view, should make themselves well and thoroughly acquainted with the art of true criticism. There has arisen, to the great detriment of religion, an inept method, dignified by the name of "higher criticism," which pretends to judge the origin, integrity, and authority of each book from internal indications alone. It is clear, on the other hand, that in historical questions, such as the origin and handing down of writings, the witness of history is of primary importance, and that historical investigation should be made with the utmost care; and that in this manner internal evidence is seldom of great value, except as confirmation. To look upon it in any other light will be to open the door to many evil consequences. It will make the enemies of religion much more bold and confident in attacking and mangling the sacred books; and this vaunted "higher criticism" will resolve itself into the reflection of the bias and the prejudice of the critics. It will not throw on the Scripture the light which is sought, or prove of any advantage to doctrine; it will only give rise to disagreement and dissension, those sure notes of error which the critics in question so plentifully exhibit in their own persons; and seeing that most of them are tainted with false philosophy and rationalism, it must lead to the elimination from the sacred writings of all prophecy and miracle, and of everything else that is outside the natural order. 107. Neo-Patristic interpretation presumes the loyalty to the Magisterium of the Church of those Catholic historical-critics whose explanations it examines, and it excludes from them the personal bias and prejudice which Pope Leo XIII attributes to the users of higher-criticism in the passage of Providentissimus Deus quoted just above, in keeping with the following directive of Pope Pius XII in Divino afflante Spiritu regarding the freedom of exegetes to probe the problems raised by the teaching of the Church about the inerrancy of Sacred Scripture:
Let all the other children of the Church bear in mind that the efforts of these resolute laborers in the vineyard of the Lord should be judged, not only with equity and justice, but also with the greatest charity; all, moreover, should abhor that intemperate zeal which imagines that whatever is new should for that very reason be opposed or suspected. ... This true liberty of the children of God, which adheres faithfully to the teaching of the Church and accepts and uses gratefully the contributions of profane science, this liberty, upheld and sustained in every way by the confidence of all, is the condition and source of all lasting fruit and of all solid progress in Catholic doctrine, as our predecesssor of happy memory Leo XIII rightly observes, when he says: `Unless harmony of mind be maintained and principles safeguarded, no progress can be expected in this matter from the varied studies of many.' 118. The neo-Patristic method presumes that Catholic historical-critics, in their judgments and in their expositions, aim to avoid the rationalism inherent in classical higher-criticism, but it also questions whether there has been sufficient precision in the adaptations that they have made. Have Catholic historical-critics defined their science with the needed clarity of concepts? Have they reached a sufficiently scientific level of historical investigation? One of the steps in the neo-Patristic method is to examine relevant historical-critical interpretations in terms of the presuppositions and logical method underlying their conclusions, seeking to incorporate whatever is found to be scientifically solid, in the realization that an adequate historical method will, indeed, lead to certain new discoveries. In doing this, neo-Patristic interpreters follow the advice of Pope Benedict XV, where he says: "We warmly commend, of course, those who, with the assistance of critical methods, seek to discover new ways of explaining the difficulties in Holy Scripture, whether for their own guidance or to help others. But we remind them that they will only come to miserable grief, if they neglect our predecessor's injunctions and overstep the limits set by the Fathers." 12 Historical-critics, while admitting that Richard Simon had "many errors in his works," nevertheless maintain that he "laid the foundations of Catholic critico-historical study of the Bible." 13 Neo-Patristic thinkers are interested in determining how these "foundations of critico-historical study" fit in with the deeper principles of human thought in general, and how they stand up under logical analysis.
(To be continued)