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Instruction of the Pontifical

Commission for Biblical Studies

April 21, 196Jf

National Catholic Welfare Conference

1312 Massachusetts Avenue, N. W. • Washington, D. C. 20005



Translation provided by N.C.W.C. News Service

2



Instruction of the

Commission for Studies

April 21, 1964

Holy Mother the Church, “the pillar and founda-

tion of Truth,” 1 in her mission of bringing salvation to souls

has always been served by sacred Scripture and has always

defended it from any form of false interpretation. Since

there are never lacking complex questions, the Catholic

exegete, in setting forth the divine Word and in solving the

difficulties which oppose it, should never be discouraged.

He should rather seek thoroughly to render ever more

clear the true meaning of the Scriptures trusting not so

much in his own forces but rather in the help of God and

in the light of the Church.

2. It is a great satisfaction today that there are not a

few faithful sons of the Church who are expert in the

Biblical sciences according to the demands of our times, and

following the exhortations of the supreme pontiffs they at-

tend with energetic and untiring work to this grave and

arduous task.

3. “May all the sons of the Church who are called upon,

judge not only with justice but also with the maximum

charity the efforts and the labors of these valiant workers

of the vineyard of the Lord.” 2 Since even illustrious persons,

such as St. Jerome himself, have at times obtained only

relative success in their attempts to solve the more difficult

questions.
3 Care should be taken lest “that in the ardor of

the disputes the limits of mutual charity be surpassed, nor

should the impression be given, in the debate, that the very

3



revealed truth and the divine tradition may be placed in
doubt, since without the concord of souls and without the

indisputable respect of principles, no great progress may be

expected in this discipline from the diverse study of many

persons.”4

4.

The effort of exegetes today is all the more neces-

sary as many writings are being spread about in which the

truth of the sayings and of the facts contained in the

Gospels are questioned. For this reason the Pontifical

Commission for Biblical Studies, in order to carry out the

task entrusted to it by the supreme pontiffs, considered it

worthwhile to expound and inculcate the following.

SECTION 1

5. The Catholic exegete, under the guidance of the

ecclesiastical magisterium should exploit all the results

achieved by the exegetes who preceded him, and especially

by the Holy Fathers and the Doctors of the Church re-

garding the understanding of the sacred texts and should

pledge himself to continue to pursue their work. In order

to throw a full light on the perennial truth and the author-

ity of the Gospels, and following faithfully the norms of

rational and Catholic hermenutics, he will be diligent in

making use of the new means of exegesis, and particularly

of those offered by the universally esteemed historical

method.

6. This method carefully studies the sources and de-

fines their nature and value, making use of textual criticism,

of literary criticism, and of the knowledge of languages. The

exegesis will put into practice the admonishment of Pius

XII of happy memory which required him “to seek pru-

dently ... to what extent the manner of expression or the

literary style adopted by the sacred writer may lead to a

correct and genuine interpretation; and let him be con-

vinced that this part of his office cannot be neglected with-

out serious detriment to Catholic exegesis.”
5

4



7. By this admonishment Pius XII of happy memory

gives a general rule of hermenutics, which is valid for the

interpretation of the books of the Old as well as of the

New Testament, since in drawing them up the sacred writers

followed the way of thinking and of writing of their con-

temporaries. In substance the exegete will exploit all the

means by which he may penetrate more deeply the nature of

the testimony of the Gospels, the religious life of the primi-

tive Christian communities, in the sense and in the value

of the apostolic tradition.

8. When convenient it will be permissible for the exe-

gete to examine possible positive elements offered by the

“method of the history of forms,” and make due use of

them for a more extensive understanding of the Gospels.

Nevertheless, he will do it with caution because the said

method is often connected with inadmissible philosophical

and theological principles which often vitiate the method

itself as well as conclusions on the literary matter.

9. In fact, some supporters of this method, moved by

rationalistic prejudices, refuse to recognize the existence

of the supernatural order and the intervention of a personal

God in the world by means of Revelation proper or the

possibility of miracles and prophecies. Others start from a

false notion of faith, as if faith did not care for historical

truth or were even incompatible with it. Others deny a

'priori the historical value and the nature of the documents

of Revelation.

10. And finally, others, taking into little account the

authority of the Apostles as witnesses of Jesus Christ as

well as of their office and influence in the primitive com-

munity, exaggerate the creative powers of this community.

All these things are not only contrary to Catholic doctrine

but also lack any scientific foundation and are outside the

correct principles of the historical method.

5



SECTION 2

11. The exegete in order to affirm the foundation of

what the Gospels tell us, should give diligent attention to

the three stages which mark the teaching and the life of

Jesus before they came down to us. Christ the Lord chose

disciples,
6 who followed Him right from the beginning7 saw

His work, heard His words and so were in a position to

become the witnesses of His life and of His teaching8 .

12. The Lord, in setting forth verbally His teaching,

followed the forms of thought and of expression which were

then in use, thus adapting himself to the mentality of the

listeners, in order that what He was teaching should re-

main firmly impressed in their minds and could be easily

remembered by the disciples. The disciples well understood

that the miracles and the other events of the life of Christ

were facts worked and ordained for the purpose of stirring

faith in Christ and to have His message of salvation em-

braced with faith.

13. The Apostles announced first of all the death and

the Resurrection of the Lord, giving testimony to Jesus9
,

they faithfully set forth His life, repeated His words10
,
bear-

ing in mind during their preaching the needs of the various

persons who listened to them. 11 After Christ had resur-

rected from the dead and His divinity appeared in a clear

manner, 12 faith not only did not cause us to forget the

memory of the events, but on the contrary, it consolidated

it, because that faith was founded on what Jesus had done

and taught. 13 Owing to the worship with which the disciples

then honored Jesus as the Lord and Son of God, there was

no transformation of Him into a “mythical” person nor

was there a distortion of His teaching. It is not to be denied,

however, that the Apostles have presented to their listeners

the true sayings of God and the events of His life with that

fuller understanding they enjoyed
14 following the glorious

events of Christ’s teachings and the enlightenment of the

Spirit of Truth.
15

6



14. It follows that, as Jesus Himself after the Resur-

rection “interpreted to them” 16 the words of the Old Testa-

ment as well as His own, 17 so they explained the facts and

the words according to the needs of their listeners. “Con-

stant in the mystery of the Word,” 18 they preached, stating

things in a way suitable for their specific aim and for the

mentality of the listeners; for they were debtors19 “to the

Greeks and to the barbarians, to the wise and to the ig-

norant.”20 In fact, in preaching which has as its theme

Christ, there can be discerned the following: catechesis,

narration, testimonies, hymns, doxologies, prayers and

other similar literary forms which appear in sacred Scrip-

ture and were in use among men at that time.

15. This primitive instruction which was done at first

orally and then set down in writing—in fact it did happen
that many endeavored to “order the narration of the facts”21

which concerned Jesus Christ—and was gathered by the
sacred authors in the four Gospels for the good of the

Church, and with a method in keeping with the purpose of

each. Some elements they chose, others they expressed in

synthesis, they developed some elements, bearing in mind

the situation of the various churches, seeking by every

means that the readers should know the truthfulness of

what they were being taught.22

16. Indeed, among all the material at their disposal,

the sacred writers chose that in particular which was suit-

able to the various conditions of the faithful and the aims

they had set themselves, narrating it in such a way as to

meet those conditions and that aim. Now since the meaning
of a statement depends on the context, when the evangelists

present different contexts in reporting the sayings and the

deeds of the Saviour, it is to be thought that they did this

for the convenience of the readers. The exegete should

therefore seek to find out what the intention was of the

evangelist in setting forth a saying or a fact in a certain

way or in a certain context.

17. Indeed, it does not go counter to the truth of the

account that the evangelists report the sayings and the

deeds of the Lord in a different order23 and express

7



His sayings not literally but with some diversity, yet pre-

serving their sense.24 St. Augustine says in fact “it is very

probable that every evangelist felt duty-bound to narrate

those things he was narrating in that order which God

suggested to his memory, at least those things in which

order, of whatever kind, in no way detracts from the evan-
gelical authority in truth. And since the Holy Ghost dis-
tributing His gifts to each as he pleases, 25 and therefore also

governing and directing the mind of the saints for the pur-

pose of placing the books on such a high pinnacle of author-

ity, in recalling the things to be written He may have com-
mitted each to set forth the story in his own way; who ever

seeks it with pious diligence will be able to discover it with

divine help.”
26

18. If the exegete does not bear in mind all these

things which concern the origin and the composition of

the Gospels and will not make proper use of all that is

good in recent studies, he will not fulfill his task of inves-

tigating what the intention was of the sacred authors and

what they really said.

19. From the new studies there emerges the fact that

the life and the teaching of Jesus were not simply reported

for the sole purpose of preserving their memory but were

“preached” so as to offer the Church the basis of faith and

of morals. Therefore by diligently scrutinizing the testi-

monies of the evangelists the exegete will be in a position

to illustrate with greater penetration the perennial theolog-

ical value of the Gospels and throw a full light on how

necessary and how important is the interpretation of the

Church.27

20. There remain many things, things of great im-

portance, in the discussion and explanation of which the

intelligence and discernment of the Catholic interpreter

can and must be freely exercised, so that each for his part

brings his contribution for the benefit of all, to a growing

progress of sacred doctrine, to prepare the judgment of the

Church and to document it for the honor and defense of

the Church.
27

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21.

Let him therefore be disposed to obey the magis-

terium of the Church and let him not forget that the

Apostles preached the good tidings filled with the Holy

Spirit and that the Gospels were written under the inspira-

tion of the Holy Spirit which preserved the authors from any

errors. “In truth, not by means of others have we known

the economy of Salvation, if not by means of those from

whom the Gospel came to us: (the Gospel) which at first
they preached and then, by the will of God transmitted to

us in the Scriptures, destined to be the pillar and founda-

tion of our Faith. It cannot in fact be said that they

preached before having a perfect knowledge, as some dare

to say, boasting that they are the correctors of the Apostles.

In fact, after the Lord resurrected from the dead and they

were clothed from on high with the virtue of the spirit

which descended upon them, they were informed on all

things and had a perfect knowledge; then they left for the

ends of the earth evangelizing the good news that came to us

from God and announcing heavenly peace to men, that all

and each may possess the gospel of God.” 28

SECTION 3

22. Those then to whom the task is entrusted in semin-
aries and like institutes “may they be careful that . . . the

divine letter be taught in that manner which the very

gravity of the discipline and the necessity of the times

suggest.”
29 Teachers should give first place to theological

doctrine so that the sacred Scriptures may become for

future priests of the Church the pure and perennial font of

spiritual life for each of them personally and the substance

for the office of preaching which is awaiting them.30

23. Moreover, when they have recourse to criticism

and particularly to literary criticism let them not do it as

if they were interested only in it for itself, but rather with

the aim of better understanding, by means of the sense in-

tended by God by means of the sacred writers.

9



24.

Let them therefore not stop halfway, content with

their literary devices, but let them show how these devices

contribute in reality toward understanding even more

clearly revealed doctrine, or when possible toward rejecting

errors. Teachers who follow these norms will insure that

students may find in the sacred Scripture that “which raises
the mind to God, which nourishes the soul and stimulates

the interior life.”31

SECTION 4

25. Lastly, those who instruct the Christian people

with sacred preaching have need of the greatest prudence.

First of all, let them teach the doctrine, mindful of the ad-

monition of St. Paul: “Attend to yourself and to the task

of teaching, and in this persevere; by doing this you will

save yourself and your listeners.”32

26. They should abstain completely from advancing

vain or insufficiently proven innovations. New opinion, al-

ready solidly demonstrated, they may explain if neces-

sary, with caution and keeping in mind the condition

of the listeners. In narrating Biblical facts they should not

mix in with them fictitious details which little conform to

truth. This virtue of prudence must be above all the char-

acteristic of those who publish writings to be circulated

among the faithful.

27. Let their study put in evidence the riches of the

divine Word “so that the faithful feel themselves stirred

and impelled to improve their lives.” 33 Let them be scrupu-

lous not to digress ever from the common doctrine or from

the Tradition of the Church, not even in the smallest things,

while treasuring the advances of Biblical science and using

profitably the results of modern scholars, but avoiding alto-

gether the temerious opinions of innovators.
34 They are

severely forbidden to spread, in order to satisfy a pernicious

bent for novelty, any attempt for the solution of difficulties,

thus perturbing the faith of many, without a prudent choice

and an earnest examination.

10



28.

This Pontifical Commission for Biblical Studies al-

ready has deemed it opportune to recall to mind that even

books and articles in magazines and newspapers which con-

cern the Bible, inasmuch as they concern articles of religion

and the Christian instruction of the faithful, must be sub-

mitted to the authority and jurisdiction of the Ordinaries.35

The Ordinaries are accordingly requested to keep watch with

the greatest diligence on such writings.

SECTION 5

29. Let those who preside over the Biblical associations

comply faithfully with the norms set by the Pontifical Com-

mission for Biblical Studies.36

30. If the above stated norms are faithfully observed,

the study of the sacred Scripture will redound certainly to

the usefulness of the faithful. Even in our days there is

no one who does not share the comment of St. Paul: “Sacred

letters can instruct for salvation, by means of the faith

which is in Jesus Christ. The whole Scripture, divinely in-

spired is useful for teaching, for reproaching, for correct-

ing, for educating to justice, so that the man of God may be

perfect and rendered suitable for any good work.37

31. On April 21, 1964, at an audience benignly granted
to the undersigned secretary, the Holy Father Paul VI
ratified and ordered the publication of the above instruc-
tions.

Rome, April 21, 1964,

Benjamin N. Wambacq, O. Praem.,

Secretary

Pontifical Commission for Biblical Studies

li



Footnotes

1 Tim. 3, 15.
2 Divino Afflante Spiritu; Enchiridion Biblicum (EB ) 564; A.A.S.
35 (1943) p. 346.

3 Cf . Spiritus Paraclitus

;

(EB ) 451.
4 Apostolic Letter Vigilantiae; (EB) 143.
5 Divino Afflante Spiritu (EB) 560; A.A.S. 35 (1943) p. 343.

«Cf. Mark 3, 14; Luke 6, 13.
7 Cf. Luke 1, 2; Acts 1, 21, 22.
«Cf. Luke 24, 48; JoTm 15, 27; Acts 1, 8; 10, 39; 13, 31.
9 Cf. Luke 24, 44-48; Acts 2, 32; 3, 15; 5, 30-32.

Cf . Acts 10, 36-41.
11 Cf. Acts 13, 16-41 with Acts 17, 22-31.
12 Acts 2, 36; John 20, 23.
13 Acts 2, 22; 10, 37-39.
i*John 2, 22; 12, 16; 11, 51-52; Cf. 14, 26; 16, 12-13; 7, 39.
is Cf. John 14, 26; 16, 13.
16 Luke 24, 27.
17 Cf. Luke 24, 44-45; Acts 1, 3.
18 Acts 6, 4.
io I Cor. 9, 19-23.

2"Rom. 1, 14.
21 Cf. Luke 1, 1.
22 Cf. Luke 1, 4.
23 Cf. St. John Chrysostom in Mat. Horn. 1, 3; PG 57, 16-17.
24 Cf. St. Augustine De consensu Evang. 2, 12, 28; PL 34, 1, 090-

1,091.

25 / Cor. 12, 11.
26 De consensu Evang. 2, 21, 51, s.; PL 34, 1102.
27 Divino Afflante Spiritu; (EB) 565; A.A.S. 35 (1943) p. 346.
28 St. Irenaeus, Adv. Haer III 1, 1; PG 7, 844: Harvey II, 2.
29 Apostolic Letter Quoniam in re Biblica; EB 162.
36 Divino Afflante Spiritu

;
EB 567; A.A S. 35 (1913) D. 348

31 Divino A fflante Spiritu
;
EB 552; A.A.S. 35 (1943) p. 339.

32 I Tim. 4, 16.
33 Divino Afflante Spiritu; EB 536; A.A.S. 35 (1943) d. 347.
34 Cf. Apostolic Letter Quoniam in re Biblica; EB 175.
35 Instruction to the Most Reverend Ordinaries of Dioceses, Dec. 15,

1955 EB 626.
WEB 622-633.
37 II Tim. 3, 15-17.

12