ON THE INERRANCY OF SCRIPTURE

David P. Bolin

You do err, knowing neither the Scriptures nor the power

of God.
Matthew 22:29

I. Introduction
In many of the recent writings of Scripture scholars there
seems to be a certain reluctance to discuss the nature of the
inspiration of Scripture and its relation to the interpretation
ofScripture. For example, the document of the Pontifical Bib-
lical Commission, The Interpretation of the Bible in the Church,
denies that it intends to consider the theology of inspiration.
The Commission does not aim to adopt a position on all
the questions which arise with respect to the Bible-such
as, for example, the theology of inspiration. What it has
in mind is to examine all the methods likely to contribute
effectively to the task of making more available the riches
coutained in the biblical texts. 1
But in order for the Biblical Commission to achieve its
stated goal, it is necessary for it to take some position regard-

David Bolin earned last year the degree ofLicentiate in Sacred Theo-
logy from the International Theological Institute for Marriage and the
Family. This article is the thesis he submitted as part of the requirement
for that degree.
1 The Interpretation of the Bible in the Church, trans.]. Kilgallen and B.

Byrne (Rome: Libreria Editrice Vaticana, 1993), 32-33.

23
 ON THE INERRANCY OF ScRIPTURE David P. Bolin
ing t~e n~t~re of inspiration and its effects on Scripture, if Examples such as this reveal both that the Commission is
only 1mphe1tly, even if this is contrary to the Commission's right to reject this kind of interpretation, and that it is nec-
intentions. For example, the document certainly presupposes essary to consider the influence of inspiration on the human
that the human authors of Scripture were not mere scribes author, at least to some degree, if one wishes to interpret
and that they contributed something of their own to the tex~ Scripture correctly. If one does not consider this influence,
of Scripture. The document criticizes fundamentalism in its one will not be able to consider Scripture as the effect of
interpretation of Scripture:
man and God conjointly, since the causality of man and God
As regards relationships with God, fundamentalism seeks to are joined in the act of inspiration. Thus, one who does not
escape any closeness of the divine and the human. It refuses consider this influence will understand Scripture as if it were
~o admit that the inspired Word of God has been expressed from God or from man, but not from both. Fundamental-
m human language and that this Word has been expressed ism as characterized by the Pontifical Biblical Commission
~n~er divine. ~nspiration, by human authors possessed of tends to consider Scripture as from God, but not from man,
lmuted capac1t1es and resources. For this reason it tends to while much of modern Scripture scholarship tends to consider
treat the biblical text as if it had been dictated wo~d for word Scripture as from man, but not from God, because it tends
by the Spirit. 2
not to consider God's influence on man. 4 It is necessary to
If the Commission wished to be true to its intention to make counter this tendency by the consideration of the science of
no statement regarding the nature ofinspiration, then it should interpretation insofar as it is in some respects subordinate to
not make this criticism, since it accuses the fundamentalists the doctrine of inspiration. Thus it will be possible to avoid
?f te~c~ng, whether implicitly or explicitly, that inspiration the opposite extremes mentioned above and to understand
1s a d1vme act of dictation to a human scribe. Thus the Com- Scripture as written by men inspired by God.
mission by this passage makes it clear that it holds a position The purpose of this work is to derive one of the principal
contrary to the position allegedly held by the fundamentalists rules of the interpretation of Scripture from the doctrine of
concerning the nature of inspiration. the inspiration of Scripture, and to defend and to explain this
In. ~aking this criticism, the Commission rightly supposes rule. This rule will be taken from St. Augustine, whom Pope
that 1t 1s necessary to consider the effect of inspiration on the Leo XIII says, "was so marvelously acute in penetrating the
human author in o~d.er to consider the interpretation of Scrip- sense of God's Word and so fertile in the use that he made of
ture. For example, 1f1t were true that Scripture was dictated by it for the promotion of the Catholic truth ... " 5
the Holy Spirit in the sense suggested, then the words of the St. Augustine offers many examples of rules for the inter-
Gospel, "I too decided, after investigating everything care-
fully ~rom the very first ... " 3 would acquire a very strange 4 This tendency does not arise from the science of exegesis, but from

mearung. One would be forced to conclude that God must extraneous sources. Molinism is one such source, because it tends to
investigate in order to speak. derogate from the authority of God's providence over the human mind
and will. See James Burtchaell's book, Catholic Theories cif Biblical Inspira-
tion since I Bra (Cambridge: University Press, 1969). Other sources are
: The Interpreta~ion rif the Bible in the Church, 7 r. rationalism and the simple fear of ridicule by those who do not believe
~uke 1:3. Scnptural references are from the New Revised Standard in God's authorship.
Verswn.
5 Providentissimus Deus (Boston, Mass.: Daughters ofSt. Paul, n.d.), 10.

25
 ON THE INERRANCY OF SCRIPTURE
David P. Bolin
pretation of Scripture. Several ofhis rules are derived from an
of faith which he has gathered from the plainer passages of
understanding of inspiration. St. Augustine presents his first
Scripture, and from the authority of the Church ... 8
rule,
Scripture, then, must be read in conformity with itself an.d
Of all, then, that has been said since we entered upon the dis- with the teaching of the Church. Other rules such as this
cussion about things, this is the sum: that we should clearly one are needed in addition to the rule regarding the love of
understand that the fulfllhnent and end of the Law, and of God and neighbor as the end of Scripture, because this end
all Holy Scripture, is the love of an object which is to be en-
is remote rather than proximate. A more proximate goal of
joyed, and the love of an object which can enjoy that other
in fellowship with ourselves. For there is no need of a com- Scripture is the communication of God's mind and will. ''And
mand that each man should love himsel£ The whole tem- in reading it [ScriptureJ, men seek nothing more than to find
poral dispensation for our salvation, therefore, was framed out the thought and will of those by whom it was written,
by the providence of God that we might know this truth and through these to find out the will of God, in accordance
and act upon it . . . 6 with which they believe these men to have spoken." 9 Because
Whoever, then, thinks that he understands the Holy Scrip- Scripture has proximate goals in addition to its .remote go~l it
tures, or any part of them, but puts such an interpretation follows that there are more proximate rules of mterpretat10n,
upon them as does not tend to build up this twofold love such as the rule that Scripture must be read in conformity
of God and our neighbor, does not yet understand them as with itself and the teaching of the Church. The reason for
he ought. 7 this rule is that the Church and the plain passages of Scripture
are both believed to communicate the mind and will of God,
St. Augustine's argument is that the ultimate end of the
and his mind and will cannot be in opposition to themselves.
inspiration of Scripture, together with the whole temporal
But even this goal is attained through an end still more
dispensation for salvation, is the twofold love of God and of
proximate. One cannot use Scripture to come to know the
neighbor. Thus it is necessary that Scripture be understood
will of God without an understanding of particular sentences
in such a way that it promotes this end. If Scripture, or some
of Scripture. Consequently St. Augustine gives other rules,
part of Scripture, did not promote this end, God would have
all of a lesser scope than the two rules presented above. For
used an unfitting means toward this goal, which would imply
example, he writes in reference to commands,
a lack in the divine understanding, since God would not use
an unfitting means if he knew that it was unfitting. If the sentence is one of command, either forbidding a crime
A second general rule is that Scripture must be read accord- or vice, or enjoining an act of prudence or benevolence, it
ing to the rule of faith: is not figurative. If, however, it seems to enjoin a crim~ ~r
a vice, or to forbid an act of prudence or benevolence, 1t 1s
Accordingly, if, when attention is given to the passage, it figurative. 10
shall appear to be uncertain in what way it ought to be
The rules of faith and of charity are universal rules for the
punctuated or pronounced, let the reader consult the rule
interpretation of Scripture, while rules such as the last two
6
On Christian Doctrine, I, 35, in Nicene and Post-Nicene Fathers, First
Series, 2:532-533.
8 On Christian Doctrine, III, 2, in NPNF, rst Series, 2:556-557.
7
9 On Christian Doctrine, II, 5, in NPNF, rst Series, 2:536-537.
On Christian Doctrine, I, 36, in NPNF, rst Series, 2:533.
10 On Christian Doctrine, III, 16, in NPNF, rst Series, 2:563.

26
27
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
are rules for the interpretation of certain passages. But even The rule of faith broadly understood, then, is that no pas-
the rule of faith as formulated above is somewhat restricted. sage of Scripture is to be interpreted so as to make it assert
St. Augustine says that Scripture must not be understood to something false. This rule is more universal than any of St.
contradict itself or the teaching of the Church. But elsewhere Augustine's other rules, if they are taken precisely as rules of
St. Augustine suggests that the rule of faith must be under- interpretation. It is evidently more universal than his rules
stood in a broader manner.
governing whether a passage is to be understood figuratively
Whatever they can really demonstrate to be true of physical or literally, and other such rules, since these rules govern only
nature we must show to be capable of reconciliation with particular passages, while the rule of faith is a rule for the
our Scriptures; and whatever they assert in their treatises interpretation of Scripture as a whole, and for every sentence
which is contrary to these Scriptures of ours, that is to Cath~ of Scripture.
olic faith, we must either prove it as well as we can to be The rule of charity alone seems to have an equal univer-
entirely false, or at all events we must, without the smallest sality, because the whole of Scripture is ordered to the love
hesitation, believe it to be so. 11
of God and of neighbor. But in practice the rule of charity,
St. Augustine thus indicates that the rule of faith requires taken as a rule of interpretation, does not have the same scope
that the Scriptures not be interpreted in a manner contrary because it is very difficult or impossible to prove that a given
to the truth of physical science. This, together with the re- interpretation is incapable of building up charity, except by
quirement that Scripture not contradict itself or the teaching showing that the given interpretation conflicts with the rule
of the Church, suggests that the rule of faith is to be under- of faith. In theory it is possible to make an argument that
stood to exe±ude any interpretation of Scripture which main- a certain interpretation, even if true, is not the meaning of
tains that some statement of Scripture is false. 12 St. Augustine Scripture because it cannot build up the love of God and of
says clearly in another place, neighbor. For example, someone could argue that Scripture
must not assert that Judas was lost, even if this may be true,
And if in these books I meet anything which seems contrary
to truth, I shall not hesitate to conclude either that the text because it is not clear that believing this can build up charity.
is faulty, or that the translator has not expressed the meaning But a counter argument could be made: the knowledge of
of the passage, or that I myself do not understand. 13 Judas' loss could lead to a greater care that one does not fall,
and thus lead to a greater charity. If one orders one's love of
self to the love of God, a greater love of self implies a greater
love of God. Just as there can be a special love for those related
~:De Gen. Ad Litt., ~' 2I~ cited by Leo XIII, Providentissimus Deus, 24. to one's friends, on account of friendship, so there can be a
. . One reason for this nnght be that all of Scripture is useful, while a special love of self as ordered to God, on account of friendship
li~ Is never u~e~ul. ."~ow every man who lies commits an injustice ... with God. Thus the knowledge ofJudas' loss could strengthen
~Ither then, InJUStice IS sometimes useful (which is impossible), or a lie
Is neve~ useful" (St. Augustine, On Christian Doctrine, I, 36, in NPNF,
one's friendship with God. In general, it does not seem to be
Ist Senes, 2:533). But "all scripture is inspired by God and is useful possible to show that a given interpretation is contrary to
for teaching· .. " (2 Timothy 3: r6). Therefore Scripture cannot contain the rule of charity unless the given interpretation encourages
lies. crime or vice. Such a case is a particular case falling under
13
Ep. Lxxxii, r; cited by Leo XIII, Providentissimus Deus, 27. the rule of faith, which also excludes interpretations contrary

28 29
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

to the truth of moral life. St. Augustine implicidy supports other possible literal senses, or examine the original for a pos-
this position: sible mistranslation, or extend one's investigation in other di-
rections. In other words, other rules of interpretation can have
Thus, when one shall say, "He [Moses] meant as I do," and
another, "Nay, but as I do," I suppose that I am speaking exceptions, while the rule of faith can have none. The rule
more religiously when I say, "Why not rather as both, if of charity is also without exception, but it is more limited in
both be true?" And· if there be a third truth, or a fourth, scope as a rule of interpretation for the reasons given above.
and if any one seek any truth altogether different in those The rule of faith broadly understood also determines the
words, why may not he be believed to have seen all these, immediate purpose of the interpretation of Scripture. If this
through whom one God hath tempered the Holy Scriptures rule is correct, then the attaining of truth is the immediate
to the senses of many, about to see therein things true but goal of Scriptural interpretation. As soon as one has found a
different? 14 determinate assertion in Scripture, one has attained a deter-
St. Augustine thus suggests that an interpretation can only be minate truth. 16 If this rule were not correct, then to establish
excluded in an absolute manner if it makes the Scripture false, the meaning of Scripture would not be sufficient to manifest
any truth immediately, but it would be necessary to take addi-
while any true interpretation is a possible interpretation, un-
less the interpretation is impossible in virtue of the text and tional steps in order to reach the truth, making Scriptural in-
context of the passage. This supports the claim made above, terpretation only indirecdy ordered to the knowledge of truth.
that the rule of charity, at least in most cases, is only intended This would be so even when some passage of Scripture asserts
to exclude falsehoods against the truth of moral life. Thus something true, because it would be necessary to prove that
the rule of charity is in practice less universal as a principle the passage is such a passage.
of interpretation than the rule of faith broadly understood, The purpose of this work is to defend the rule of faith
although the love of God and of neighbor is truly a universal broadly understood. In virtue of what has been stated above,
end of Scripture and of all that it contains. The reason for this this is a task of great importance in the interpretation of Scrip-
is that the rule of faith immediately concerns the proximate ture, because the rule applies to interpretation universally, and
end of Scripture, which is communication, while the rule of sets the end of interpretation as well. First the validity of the
charity bears on the more remote end. rule will be established by authority, that is, by Scripture, by
The rule of faith, then, is the most universal rule for the tradition, and by the teaching of the Church, and then the
interpretation of Scripture, and applies to every passage of rule will be defended and explained theologically, along with
Scripture. This rule guides the use of all other rules. For ex- the consideration of possible modes of denying this rule and
ample, if a passage when taken literally seems to advocate a their consequences. Then objections both to the truth of the
vice, St. Augustine's rule that such a passage must be taken
sometimes figuratively expresses the destruction of one's enemies, as in
figuratively cannot be applied if the figurative sense implies Psalm 27:2 and in Micah 3:3. Thus this eating is to be understood lit-
something false. 15 One must rather reevaluate the passage for erally, but as referring to the sacramental eating of the body of Christ,
rather than to cannibalism.
14 Confessions, XII, 31, in NPNF, 1st Series, 1:188. 16 It does not follow that as soon as one understands a single sentence,
15 St. Augustine's example ofsomething that must be taken figuratively, one has attained a truth, however, because not all the sentences of Scrip-
the eating of the body of Christ, might be such a case, since such eating ture are assertions.

JO JI
 f
ON THE INERRANCY OF SCRIPTURE
David P. Bolin

rule and to the usefulness of the rule will be considered, and it has not yet been shown that Scripture is the word of God.
finally the affirmation or denial of the rule will be considered This claim can be found in various places in Scripture, but
in relation to theology as a whole. most explicitly in the New Testament. For example, the divine
authorship of Scripture is asserted directly, "Therefore, as the
Holy Spirit says, 'Today, if you hear his voice, do not harden
II. The Rule of Faith Proven by Authority your hearts .. .' " 20 The text quoted is from the Psalms and
the Holy Spirit is named as the author. In the Old Testament
A. Scripture David makes the same claim: "The spirit of the Lord speaks
through me, his word is upon my tongue." 21 Not ~nly texts
Scripture's freedom from error must now be proven by au- immediately expressing God's own words are attnbuted to
thority, and first from the authority of Scripture itself. The God, but also other texts of Scripture.
objection that this manner of argument is circular will be con- For to which of the angels did God ever say, "You are my
sidered after the exposition of the argument itself. Scripture's Son; today I have begotten you?" Or again, "I will be_ his
inerrancy can be established both by the Old Testament and Father, and he will be my Son"? And again, when he brmgs
by the New Testament. The Old Testament testifies explic- the firstborn into the world, he says, "Let all God's angels
itly to the truth of God's words. "God is not a human be- worship him." Of the angels he says, "He makes his angels
ing, that he should lie, or a mortal, that he should change winds, and h1s. servants flames offi1re. " 22
his mind. Has he promised, and will he not do it? Has he Similarly, the Apostle Peter attributes the prophecies of the
spoken, and will he not fulfill it?" 17 In the context this refers Old Testament to the Holy Spirit: "Friends, the scripture had
to God's fidelity to his promises, but the statement regarding to be fulfilled, which the Holy Spirit through David foretold
the truth of God's words is more universal. The same is true concerning Judas ... For it is written in the book ofPsalms,
in the following text. ''Every word of God proves true; he is 'Let his homestead become desolate, and let there be no one
a shield to those who take refuge in him." 18 As well as assert- to live in it.' " 23 Thus it was the Holy Spirit who said this
ing the truth of God's word, the Old Testament makes the through David.
corresponding claim that no false statement is from God. "If Once it is granted that Scripture is the word of God a~d
a prophet speaks in the name of the Lord but the thing does that the word of God cannot be false, it follows that Scnp-
not take place or prove true, it is a word that the Lord has ture cannot be false. This cannot be understood to be true
not spoken." 19 In this case the claim is clearly more universal only in a general way which wm:tld allow for particular excep-
than a claim concerning God's fidelity. No false statement tions because the text cited from Deuteronomy proves that
whatsoever may be attributed to divine authority. this ;ule can be used to test whether a particular statement is
But these statements alone cannot be used to prove that
there is no error in Scripture, because although it has been 20 Hebrews 3:7.
shown that the Old Testament asserts the truth of God's word, 21 2 Samuel23:2.
22 Hebrews r:s-7. The last text quoted by the passage is Psalm 104:4,

and is a text addressed to God, not a text expressed as coming from God.
17 Numbers 23:19.
23 Acts r:~6- 2 o. Again, the text cited by the passage is from Psalm 109,
18 Proverbs 30:5.
19 Deuteronomy 18:22.
and is expressed as a prayer to God, not as God's own words.

32 33
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
from God. Thus, for example, if there were a particular mis- ticular claims. If it did not regard each particular assertion,
take concerning history in some part of Scripture, the rule it would not follow that the assertion concerning the gods
given in Deuteronomy 18:22 could be used to prove that the was true. Thus the Jews could conclude that those men were
word was not a word of God and therefore not part ofinspired falsely called gods, and Christ falsely called the Son of God,
Scripture. and thus Christ's argument would fail. But we cannot say that
The argument from the Old Testament depends upon the Christ was mistaken in his reasoning, and so it is necessary
twofold truth that Scripture is the word of God and that the to say that his statement is a universal one, embracing every
word of God is free from error. In the New Testament Christ particular assertion of Scripture.
testifies directly to the conclusion of this argument, removing Third, one might say that the 'scripture' (graphe) that cannot
the necessity of reasoning from two independent statements. be annulled is not the Old Testament in general, but that it
To the accusation of blasphemy Jesus responds, "Is it not refers to the particular text cited. But this is not reasonable
written in your law, 'I said, you are gods'? If those to whom because then Christ does not make an argument that the text
the word of God came were called 'gods'-and the scripture cited cannot be false, but a mere assertion, while if 'scripture'
cannot be annulled . . ." 24 When Christ says that Scripture is taken universally there is an intelligible argument. Nor can
cannot be annulled he intends to say that Scripture cannot be it be said that the reason that this text cannot be annulled is
mistaken. If it were possible that those who were called gods that it is expressed in the form of God's own words. For if
were falsely so called, then Christ's argument would fail. Thus scripture in general could be false, there could be statements
Christ must be taken to be asserting that there is no error in falsely attributed to God, and the statement, "I said, 'you are
Scripture. One might object to this argument in three ways. gods,' " could be one such statement. One must take 'scrip-
First, Christ's statement is hypothetical. He says that if one ture' to be Scripture in general, therefore, if one wishes to
thing is so, then another follows. The answer to this objection understand Christ's argument as a valid argument.
is that the question is only rhetorical. This is evident from the Similarly, Christ speaks against the idea that he wishes to
first question, "Is it not written in your law ... " and from abolish the law: "For truly I tell you, until heaven and earth
the first clause of the second question, "If those to whom the pass away, not one letter, not one stroke of a letter, will pass
word of God came were called 'gods' ... " Neither of these from the law until all is accomplished." 25 This has been used
is really open to question. Similarly there can be no question to argue that there are false statements in Scripture.
concerning the claim that Scripture cannot be annulled, that
is, proven false. Then Peter: "As to the mixture of truth with falsehood, I
The second objection that could be made is that Christ's remember that on one occasion He, finding fault with the
claim must be understood to imply a general property of Sadducees, said, 'Wherefore ye do err, not knowing the true
things of the Scriptures; and on this account ye are ignorant
Scripture, but cannot be understood to imply the truth of
of the power ofGod.' 26 But if He cast up to them that they
every particular assertion. But the answer to this is that just knew not the true things of the Scriptures, it is manifest
as the rule stated in Deuteronomy 18:22 regards particular that there are false things in them. . . .
claims, so also Christ's rule stated in John 10:35 regards par-
25 Matthew s:I8.
26 C£ Matthew 22:29.

34 35
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

And His saying, 'The heaven and the earth shall pass away, Peter suggests, then it is necessary to say that the authors of
but one jot or one tittle shall not pass from the law,' inti- Scripture spoke the truth, according to the wisdom given to
mated that the things which pass away before the heaven them, and that any other understanding of Scripture is a mis-
and the earth do not belong to the law in reality. 27 understanding. This manifests the importance of the issue un-
There are some things in the law that seem to have passed der consideration, since such a misunderstanding of Scripture
from the law. Thus it seems to follow that these things were leads to destruction. Thus St. Peter continues, "You there-
not part of the law. Therefore there are some things in the fore, beloved, since you are forewarned, beware that you are
written law that do not pertain to God's law, whether false not carried away with the error of the lawless and lose your
statements or commands which should not be obeyed. But own stability." 29
if one holds that everything in the written law does pertain As in the case of the words of Christ, one might object
to God's law, which appears to be the meaning of Christ's that the word 'scriptures' (graphas) does not necessarily mean
claim, then by the same argument the opposite conclusion Sacred Scripture. This objection might seem more likely in
follows. In the written law there cannot be any false state- this case, because at that time the New Testament, at least as
ments or commands that were not to be obeyed when they a whole, had not been written, collected, and recognized as
were given, since these things would have to be rejected and Sacred Scripture. But the precise sense of the term does not
thus would pass from the law. matter, since St. Peter is speaking of Sacred Scripture, and Sa-
In the words of Christ given above there is explicit tes- cred Scripture alone, even if he does not speak of it under the
timony to Scripture's inerrancy. In other places in the New formal account of Sacred Scripture. It is not true of writing
Testament there are implicit testimonies concerning this mat- in general that twisting the meaning due to ignorance leads
ter. The gravity of the question is revealed in the following to destruction, but this consequence is a special property of
example from a letter of St. Peter. Sacred Scripture.
Other arguments from Scripture could be made, but the
So also our beloved brother Paul wrote to you according to ones that have been presented above, and the testimony of
the wisdom given him, speaking of this as he does in all his Christ in particular, are sufficient to conclude reasonably that
letters. There are some things in them hard to understand,
Scripture testifies to its freedom from error. 30 Now, as was
which the ignorant and the unstable twist to their own de-
struction, as they do the other scriptures. 28 mentioned above, someone might object to this manner of ar-
gument. No authority can be used to establish its own author-
St. Peter suggests that the ignorant and the unstable misinter-
pret Scripture in such a way that it leads them to destruction.
29 2 Peter 3:17.
But since he says that St. Paul wrote according to the wis- 30 Other particular texts that could be used to support the position in
dom given to him, it seems to follow that St. Paul wrote some- various ways include Psalms 12:6, Mark 12:24, Luke 16:17 and 24:44-
thing true, but the ignorant misinterpreted it to mean what is 45, 2 Timothy 3:16, and Revelation 22:6 and 22:18-19. Itis also possible
in fact false. If this is extended to Scripture as a whole, as St. to argue more generally from the attitudes and ways of speaking used
by the authors of Scripture in relation to other works of Scripture. This
27 The Clementine Homilies, III, so-51, in Ante-Nicene Fathers, 8:247- argument is powerfully made by Benjamin B. Warfield in The Inspira-
248. tion and Authority of the Bible (Phillipsburg, N.J.: The Presbyterian and
28 2 Peter 3:15-16. Reformed Publishing Company, 1948).

36 37
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
ity. The position that there are false statements in Scripture then it cannot be used to establish anything with absolute ne-
cannot be proven false by Scripture, because any suggested cessity. But one nonetheless employs arguments from author-
proof might itself contain false statements. ity, although they do not conclude with necessity. Thus it is
The answer to this objection is that no authority can be reasonable to use the above arguments with someone who
used to establish its own authority, if its authority is entirely does not take Scripture as an absolute authority, if he holds
in question. But if authority is already established in some that Scripture is an authority in any way.
way, the authority can be used to establish its precise limits.
For example, if one takes a teacher of mathematics as an au- B. Tradition
thority in mathematics, one will trust the teacher if he says
that he knows the solution of some differential equation but I. JEWISH TRADITION
not of another. Thus if one does not accept the authority of
Scripture to any degree, as one who is neither Christian nor Now that the authority of Scripture with respect to its in-
Jew, the above arguments establish nothing. But the purpose errancy has been considered, it is necessary to consider the
of this work is not to persuade unbelievers to embrace the Church's tradition concerning the question, beginning with
faith, but to offer a true understanding of Scripture to Cath- Jewish tradition, because the truth which was possessed by
olics. Now, all Catholics accept Scripture as an authority, and the Jews was handed down to the Church and perfected by
thus a Catholic can use the authority of Scripture in order to Christ. Now, one might object on Scriptural grounds to the
establish its limits in a more precise manner. use of Jewish tradition as an authority. It can be seen from
But one could still raise an objection. Whenever an author- the teaching of Christ that the traditions of the Jews added
ity is not an absolute authority, it is possible for the authority many errors to the Law. Christ addresses the Pharisees,
to state something false. Thus the mathematician spoken of And why do you break the conunandment of God for the
above might say that he knows something of which he hap- sake of your tradition? For God said, "Honor your father
pens to be ignorant, although in general he is to be trusted. and your mother," and, "Whoever speaks evil of father or
But according to the position being considered, Scripture is mother must surely die." But you say that whoever tells
not an absolute authority. Thus it remains possible that the father or mother, "Whatever support you might have had
statements in Scripture which extend its authority to all mat- from me is given to God," then that person need not honor
ters are false statements, and so it follows that this argument the father. 32
cannot be used to establish the inerrancy of Scripture in all This accusation reveals that the Jewish tradition sometimes
matters. went so far as to contradict divine law. Thus it seems that the
In part it is necessary to concede the above objection at this traditions of the Jews do not have authority.
point. 31 If an authority is not taken as an absolute authority, It is possible to answer this objection by distinguishing be-
tween various kinds of Jewish tradition, but this is not nee-
31 When the various modes in which inerrancy can be denied are con-
holds that Scripture has authority in theology. With the addition of this
sidered, it will be shown that if one holds that Scripture asserts some- consideration the argument from the authority of Scripture concludes
thing false with respect to such matters, then one must also hold that of necessity.
Scripture has no authority whatsoever in theology. But every Catholic 32 Matthew 15:3-s.

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 ON THE INERRANCY OF SCRIPTURE David P. Bolin

essary for the purpose of this work. Jewish tradition is here the fact that the Jews held this doctrine can be seen from the
considered only insofar as it is a part of the Church's tradition. manner in which Scripture is used as an authority in argument.
Thus Jewish tradition is considered to have authority only in- For example, when the Pharisees object to Christ's teaching
sofar as it is confirmed and received by the later tradition of concerning divorce, "Why then did Moses command to give
the Church. But then it might seem that the Jewish tradition a bill of divorce, and to put away?" 35 it does not seem that
adds nothing to the tradition of the Church, and so it is not they admit the possibility that Moses was wrong. At times it
necessary to discuss it. But even if the traditions passed down even seems that some of the Jews, taking an extreme posi-
both by the Jews and by the Church do not have greater au- tion, give Scripture a negative as well as a positive authority.
thority than those passed down by the Church alone, they If something is not contained in Scripture, it is judged to be
have a more fundamental status in the faith. The reason for false. This seems to be the reason for the Sadducees' denial
this is that the teaching of Christ builds upon and perfects of the resurrection, and is also implicit in the Jews' argument
the revelation given to the Jews. For example, the teaching against Nicodemus: "Surely you are not also from Galilee,
concerning the unity of God is common to Jews and Chris- are you? Search and you will see that no prophet is to arise
tians, while Christians alone teach the doctrine of the Blessed from Galilee." 36
Trinity. Now, both he who denies the Trinity of persons and If one investigates the Jewish testimony regarding their tra-
he who denies the unity of God are mistaken, but the latter dition, one discovers, as was suggested above, that some of
makes a mistake with respect to something more fundamen- the Jews go far beyond the doctrine of inerrancy. Some seem
tal. Thus, if it can be shown that the inerrancy of Scripture to maintain that Scripture is perfect in every respect, and re-
is contained in both Jewish and Christian tradition, it will ject all human limitations of the sort posited by the Pontilical
follow that this matter is most fundamental to the faith. Biblical Commission in the quotation at the beginning of this
That this doctrine is contained in the tradition of the Jews work.
can be shown from Scripture. In the first place, the Jews re- This can be clearly seen in the Jewish commentary on Gen-
ceive the Old Testament as inspired by God, and the Old esis, Genesis Rabbah. The root of its teaching can be seen in
Testament teaches this doctrine, as was shown above. Sim- its doctrine concerning the creation of the Torah:
ilarly, the arguments given above from the New Testament
show that the Jews in fact accepted this doctrine. When Christ Six things came before the creation of the world, some cre-
ated, some at least considered as candidates for creation.
says, "If those to whom the word of God came were called
The Torah and the throne of glory were created [before
'gods'-and the scripture cannot be annulled-" 33 he makes
the creation of the world].
it manifest that the Jews accept this teaching. Even if one The Torah, as it is written, "The Lord made me as the be-
should deny that Christ accepted it himself, by saying that ginning ofhis way, prior to his works of old" (Prov. 8:22). 37
this is only a conditional argument, it would remain evident
that the reason that Christ gives this argument is that the an"
Christ open to the charge of a needless deception.
tecedent is accepted without question by the Jews. 34 Again, 35 Matthew 19:7.
36 John 7=52.
37 Genesis Rabbah, trans. Jacob Neusner (Atlanta, Ga.: Scholars Press,
33 John IO:J5.
34 It should be noted, however, that one who takes this position .leaves 1985), I.IV.I.A-C.

40 4I
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

So the Torah, according to this teaching, was created before Said R. Isaac [about the cited verse], "From the beginning
the beginning of the world. The meaning of this is not that it of the creation of the world, 'The beginning of your word
preceded the world in intention alone, as is stated about Israel, was truth.'
"Intention concerning the creation of Israel came before all "'In the beginning God created' (Gen. I:I).
else." 38 Rather, the claim is that the Torah existed as an actual "'And the Lord God is truth' (Jer. 10:9).
"Therefore: 'And all your righteous ordinance endures
work preceding the world in time. This can also be seen in the
forever' (Ps. II9:16).
statement, "Along these same lines, if the Holy One, blessed
"For as to every single decree which you lay down for
be he, had not foreseen that, after twenty-six generations, the your creatures, they accept that decree as righteous and re-
Israelites would be destined to accept the Torah, he would ceive it in good faith, so that no creature may differ, say-
never have written in it, 'Command the children oflsrael.' " 39 ing, 'Two powers gave the Torah, two powers created the
God wrote the Torah before the creation of the world. It fol- world.'
lows from this position that God alone is the author of the "[Why not?] Because here it is not written, 'And gods
Torah, and that man played no part in its authorship. This spoke,' but rather, 'And God spoke' (Ex. 20:1).
position does not deny that Moses was involved in giving the "'In the beginning [gods] created' is not written, but
Torah to Israel, but it does deny that he was involved as an rather, 'in the beginning [God] created' [in the singular]." 41
author. The Rabbis cite verses showing that God and his word are
R. Samuel bar Nahman in the name ofR. Jonathan: "When truth in order to show that no one is permitted to reject his
Moses was writing out the Torah, he wrote up the work of decrees as erroneous. The proof is completed with verses by
each day [in sequence]. When he came to the verse, 'And which Scripture attests the unity of God. It is not difficult to
God said, Let us make man . .. ,' (Gen. 1:26), he said, 'Lord see that the Rabbis extend this teaching concerning the truth
of the age, in saying this you give an opening to heretics. of God's word to all matters whatsoever. For example, the
"He said to him, 'Write it anyhow, and if someone wants Rabbis discuss the structure of the world:
to err, let him err.' 40
R. Phineas in the name of R. Hoshayya: "Like the empty
Thus Moses either copied down the original of the Torah, space that lies between the earth and the firmament is the
or wrote it out from God's dictation. It is not surprising that empty space between the firmament and the upper water.
Jews holding such a position would tend to deny the exis- ''[Thatis in line with the verse]: 'Let there be afrrmament
tence of human limitations in Sacred Scripture. in the midst of the waters' (Gen. I :6), that is to say, right
One element of this denial is the rejection of error.. Thus in the middle, between [the water above and below]." 42
the Rabbis prove that there is only one God:
There is no suggestion that Scripture might be wrong about
R. Isaac commenced [discourse by citing the following the distance between the firmament and the waters above and
verse]: " 'The beginning of your word is truth [and all your below it. 43
righteous ordinance endures forever]' (Ps. II9:16).
41 Genesis Rabbah, LVII. LA-H.
38 Genesis Rabbah, I.IV.2.A. 42 Genesis Rabbah, IV.III.I.A-B.
39 Genesis Rabbah, I.IV.2.E. 43 Nor do they recognize the possibility that Scripture may not intend
40 Genesis Rabbah, VIII.VIII.I.A-B. to determine such a distance.

42 43
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
Genesis Rabbah, then, does maintain the complete freedom The argument that the inerrancy of Scripture is contained
of Scripture from error. But it goes beyond this, as has been in Jewish tradition is strengthened by the argument that its
stated above. Its general position seems to be that Scripture position is sometimes much more radical. If it wishes to assert
is entirely intelligible in every respect, even if men cannot al- a perfect intelligibility in the choice and order of words and
ways understand it. For example, the Rabbis ask the question, letters, then with even greater force it must reject the possibil-
"Why was the world created with [a word beginning with ity of error. What is false is not intelligible, since there is no
the letter] B?" 44 Various answers are proposed: sufficient reason present in the things of which one speaks for
"Just as [in Hebrew] the letter B is closed [at the back and saying something false. There may be a reason present in the
sides but] open in front, so you have no right to expound mind of the speaker to say what is false, but this reason is not
concerning what is above or below, before or afterward.". . . present in the things themselves, since if the speaker under-
To tell you that there are two ages [this age and the age to stood the things, he would speak the truth. But on the other
come, for the letter B bears the numerical value of two] .... hand, the fact that the Jewish tradition presented above main-
Because that is the letter that begins the word for bless- tains an extreme position weakens its authority with respect
ing.... . to the thesis of inerrancy. This has been addressed above, since
Because the letter B has two points, one pointing upward, the Jewish tradition is used only insofar as it is confirmed by
the other backward, so that [if] people say to it, "Who cre- the Church's tradition. But one might use this as an objection
ated you?" it will point upward. 45 against the Catholic tradition as well. Perhaps the Church re-
But none of the commentators suggests that the letters of ceived an extreme position from the Jews and only slowly
Scripture might not be intelligible in themselves, but only in- corrected its position over time. Perhaps this process has not
sofar as they are ordered to composing the words of which yet been completed, so that the Church still maintains or has
they are parts. Now, even if the Rabbis were right to hold that maintained a greater perfection in Scripture than actually ex-
God alone is the author of Scripture, it would not follow of ists in Scripture. This objection will be addressed later, since
necessity that there would be a meaning to the letters of Scrip- the precise answer depends on the precise nature of the Cath-
ture beyond the fact that they are needed to form words. But olic tradition in regard to the question.
it is more reasonable for one who holds this position about
authorship to posit this intelligibility than it would be for one II. CHRISTIAN TRADITION
who holds that Scripture was written by men. The reason for
this is that the works of God are nobler and therefore more a. Fathers of the Church
intelligible than the works of man. From this viewpoint it Now it is necessary to proceed to consider Christian tradition
can be seen that if part of the Jewish tradition went to an with respect to the inerrancy of Scripture, and first the posi-
extreme in positing a perfect intelligibility in Scripture, this tion of the Fathers of the Church. That the Fathers teach the
was an understandable consequence of its position regarding doctrine under consideration with at least moral unanimity
the authorship of Scripture. can be gathered from three things: 46 first from their general
44 Genesis Rabbah, LX. 1.A.
45 Genesis Rabbah, LX. 1-5. 46 In fact, I have not yet discovered a single exception to this "moral"

44 45
 David P. Bolin
ON THE INERRANCY OF SCRIPTURE

danger; and all Scripture, which has been given to us by

remarks with regard to the issue, second from their attempts
God, shall be found to be perfectly consistent . . .48
to reconcile even minute differences in the Scriptures, and
third from their use of Scripture as an authority in argument. Theophilus testifies to the same thing, and explicitly extends
Since the first reason is in itself sufficient, only a few examples it to minute details:
will be given illustrating the second reason. It is not necessary On this account all the prophets spoke harmoniously and
to offer illustrations of the third reason because the Fathers' in agreement with one another, and foretold the things that
trust in the authority of Scripture is sufficiently manifest in would come to pass in all the world. For the very accomplish-
any text of any of the Fathers. ment of predicted and already consummated events should
Examples will now be given illustrating the first reason, demonstrate to those who are fond of information, yea
taken from the earlier Fathers. Justin Martyr testifies, rather, who are lovers of truth, that those things are really
true which they declared concerning the epochs and eras
If you spoke these words, Trypho, and then kept silence in before the deluge: to wit, how the years have run on since
simplicity and with no ill intent, neither repeating what goes
the world was created until now . . . 49
before nor adding what comes after, you must be forgiven;
but if [you have done so] because you imagined that you The claim found here that the Scriptures are accurate even in
could throw doubt on the passages, in order that I might minor historical details, while other historical writings are in-
say the Scriptures contradicted each other, you have erred. accurate, seems to be a common one in early Christian apolo-
But I shall not venture to suppose or to say such a thing; getics. Tatian speaks thus:
and if a Scripture which appears to be of such a kind be
brought forward, and if there be a pretext [for saying] that Thus, concerning the age of the aforesaid poet, I mean
it is contrary [to some other), since I am entirely convinced Homer, and the discrepancies of those who have spoken of
that no Scripture contradicts another, I shall admit rather him, we have said enough in a summary manner for those
that I do not understand what is recorded . . . 47 who are able to investigate with accuracy. For it is possible
to show that the opinions held about the facts themselves
Irenaeus holds the same opinion: also are false. For, where the assigned lates do not agree
We should leave things of that nature [Scripture when we together, it is impossible that the history should be true.
cannot understand it] to God who created us, being most For what is the cause of error in writing, but the narrating
properly assured that the Scriptures are indeed perfect, since of things that are not true?
they were spoken by the Word of God and His Spirit; but But with us there is no desire of vainglory, nor do we
we, inasmuch as we are inferior to, and later in existence indulge in a variety of opinions. 50
than, the Word of God and His Spirit, are on that account That is to say, the Greeks disagree in historical questions be-
destitute of the knowledge of His mysteries . . . cause they do not have the truth. But Christians, possessing
If, therefore, according to the rule which I have stated, the inspired Scriptures, do not disagree even with respect to
we leave some questions in the hands of God, we shall both
minor questions. Tertullian briefly summarizes the teaching
preserve our faith uninjured, and shall continue without

unanimity. But unless one has read all of the works of all of the Fathers
48 Against Heresies, 2, 28, in ANF, !:399·
one cannot deny the possibility of an exception. '
49 To Autolycus, 17, in ANF, 2:II6.
50 Address to the Greeks, 31-32, in ANF, 2:78.
47 Dialogue with Trypho, 65, in ANF, r:230.

47

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ON THE INERRANCY OF SCRIPTURE David P. Bolin
of the early Fathers as presented above, "The statements, how- even to time, and place, and to the very words, none of
ever, of Holy Scripture will never be discordant with truth.'' 51 our enemies would have believed but that they had met to-
The testimony of the early Fathers shows that the common gether, and had written what they wrote by some human
opinion of the early Church was in favor of the infallible truth compact; because such entire agreement as this cometh not
of Scripture. Next it is necessary to show that the later Fathers of simplicity. But now even that discordance which seems
also testify to the same truth. The opinion of St. Augustine to exist in little matters delivers them from all suspicion,
has been made sufficiently manifest in the first few pages of and speaks clearly in behalf of the character of the writers.
this work. St. Ambrose, St. Augustine's teacher, is fully in But if there be anything touching times or places, which
accord with his student. He addresses the teaching of the Ar- they have related differently, this nothing injures the truth
Ians, of what they have said. 54
The fact that Chrysostom says that discordance in little mat-
"It is written they say, that 'There is none good but God
ters 'seems' to exist, and that he says that this does not de-
alone.' I acknowledge the Scripture-but there is no false-
hood in the letter; would that there were none in the Arians' tract from the truth of their narratives, shows that he does not
exposition thereo£ The written signs are guiltless, it is the believe that discordance exists in any matter whatsoever. He
meaning in which they are taken that is to blame. 52 therefore proceeds to reconcile such discrepancies, as will be
illustrated below.
In the context St. Ambrose is making a statement concern- Many other similar testimonies can be brought forward.
ing a particular verse of Scripture, but there is no reason to Gregory of Nyssa states: "No one can say that Holy Scrip-
think that he would not wish to make his claim universal. ture is in error." 55 Similarly, Hilary denies the existence of
St. Athanasius holds the same position in the East that St. contradictions in Scripture, "lest these [seemingly contradic-
Ambrose and St. Augustine hold in the West: tory] passages, as the heretics think, should prove that the con-
Now it is the opinion of some, that the Scriptures do not tradictions of the law make it its own enemy.'' 56 Eusebius the
agree together, or that God, who gave the commandment, historian, who cannot be unaware of apparent contradictions
is false. But there is no disagreement whatever, far from it, in historical matters, claims, "One who understands this [the
neither can the Father, Who is truth, lie; 'for it is impossible relation between the Gospel ofJohn and the other Gospels]
that God should lie,' as Paul affirms. 53 can no longer think that the Gospels are at variance with one
St. John Chrysostom reveals his position by speaking of the another.'' 57 An earlier writer, Julius Africanus, states the rea-
apparent disagreements among the four Evangelists: son that false statements cannot be found in Scripture:
For if the generations are different, and trace down no gen-
"But the contrary,'' it may be said, "hath come to pass,
uine seed to Joseph, and if all has been stated only with the
for in many places they [the Evangelists] are convicted of
view of establishing the position of Him who was to be
discordance." Nay, this very thing is a very great evidence
born-to confirm the truth, namely, that He who was to
of their truth. For if they had agreed in all things exactly
54 Homilies on the Gospel of Matthew, I, in NPNF, 1st Series, 10:3.
51 A Treatise on the Soul, 21, in ANF, 3:202. 55 Answer to Eunomius' Second Book, in NPNF, 2nd Series, 5:273.
52 Of the Christian Faith, 2, 1, in NPNF, 2nd Series, 10:225. 56 On the Councils, 85, in NPNF, 2nd Series, 9:27.
53 Letter XIX, in NPNF, 2nd Series, 4:546. 57 Church History, 3, 24, in NPNF, 2nd Series, I: I 53·

49
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

be would be king and priest, there being at the same time father, and so this account would explain the name of the son.
no proof given, but the dignity of the words being brought But it also does not seem to be a very likely account, since
down to a feeble hymn,-it is evident that no praise accrues this goes unmentioned in the Old Testament, and so there
to God from that, since it is a falsehood, but rather judge- is no apparent means by which St. Mark could have known
ment returns on him who asserts it, because he vaunts an this. Consequently, if St. John Chrysostom believed that the
unreality as if it were reality. 58
authors of Scripture could be mistaken, he would be likely to
A false statement brings no praise to God, and one must hold say that in this particular instance St. Mark was mistaken and
that all of Scripture glorifies God. Thus no false statement can confused the two men in his mind. At another point Chrysos-
be present in Scripture, even for the sake of bringing about tom reveals his general position with respect to such possible
some good. disagreements. "But since Luke, also relating this miracle [of
Now that the general position of the Fathers has been pre- the centurion], inserts by the way a good many things which
sented in their own words, several examples will be given to seem to indicate disagreement; these too must be explained
illustrate the second reason manifesting their opinion, namely, by us." 62 He intends to explain them in the sense that he in-
their attempts to reconcile apparent contradictions. The rea- tends to show that what seems to be a disagreement between
son that this reveals their position is that if it is possible for Matthew and Luke is not a disagreement at all.
false statements to exist in Scripture, then there is no reason A somewhat similar example can be taken from St. Jerome.
to attempt to reconcile apparently contradictory passages if it "So that there might come upon you all of the just blood,
would compel one to assert something which seems very un- which has been shed upon the earth, from the blood of Abel
likely. Rather, in such cases one would admit that the sacred the just even to the blood of Zachariah the son ofBarachiah,
author had erred. whom you killed between the temple and the altar." . . . But
St. John Chrysostom offers an example of such an attempt: others wish [this Zachariah to be understood as] Zachariah,
"But Mark saith, 'In the days of Abiathar the High Priest:' who was killed by Joas the king ofJuda between the tem-
not stating what was contrary to the history, but implying ple and the altar, as the history of the Kings narrates. But
that he had two names ... " 59 The history cited says, "David it is to be observed that that Zachariah is not the son of
came to Nob to the priest Ahimelech." 60 Later it appears that Barachiah, but the son ofJoiada the priest.... We ask why
Abiathar is the son of Ahimelech. "But one of the sons of he is called the son ofBarachiah, and not ofJoiada. Barachiah
in our tongue means blessed if the Lord: and the justice of the
Ahimelech son of Ahitub, named Abiathar, escaped and fled
priest Joiada is shown by the Hebrew word. 63
after David." 61 So at first it might appear that St. Mark con-
fused the father and son. But St.John Chrysostom asserts that St. Jerome attempts to reconcile what appears to be a disagree-
the father had two names, Ahimelech and Abiathar. This is ment concerning names by showing that the things signified
not impossible, especially since a son is often named after his by the names agree with one another. This would reconcile
the texts, presuming that the names are to be understood
58 Epistle to Aristides, I, in ANF, 6:I25. according to what they signify, rather than merely as names.
59 Homilies on the Gospel if Matthew, XXXIX, in NPNF, Ist Series,
I0:255-256. 62 Homilies on the Gospel ofMatthew, XXVI, in NPNF, Ist Series, ro: I78.
60 I Samuel2I:r. 63 Commentarium in Evangelium Matthaei, IV, 23, in Patrologia Latina,
61 I Samuel 22:20. 26:I80. The translation is my own.

50 5I
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ON THE INERRANCY OF SCRIPTURE David P. Bolin
But once again this kind of interpretation is evidently a conse- Word of God has arranged that certain stumbling-blocks, as
quence of St. Jerome's belief that Scripture cannot be in error. it were, and offences, and impossibilities, should be intro-
Pope Leo XIII summarizes this argument for the position of duced into the midst of the law and the history ... And this
the Fathers, also we must know, that the principal aim being to announce
the "spiritual" connection in those things that are done, and
And so emphatically were all the Fathers and Doctors agreed that ought to be done, where the Word found that things
that the Divine writings, as left by the hagiographers, are done according to the history could be adapted to these
free from all error, that they labored earnestly, with no less mystical senses, He made use of them, concealing from the
skill than reverence, to reconcile with each other those nu- multitude the deeper meaning; but where, in the narrative
merous passages which seem at variance-the very passages of the development of super-sensual things, there did not
which in great measure have been taken up by the "higher follow the performance of those certain events, which was
criticism''; for they were unanimous in laying it down that already indicated by the mystical meaning, the Scripture in-
those writings, in their entirety and in all their parts were terwove in the history (the account of) some event that did
equally from the afflatus of Almighty God, and that God, not take place, sometimes what could not have happened;
speaking by the sacred writers, could not set down anything sometimes what could, but did not. . . .
but what was true. 64 It was not only, however, with the (Scriptures composed)
The third argument establishing the position of the Fathers before the advent (of Christ) that the Spirit thus dealt; but as
is their trust in the authority of Scripture. They assume that being the same Spirit, and (proceeding) from the one God,
He did the same thing both with the evangelists and the
a teaching in theology can be established by a single text in
apostles-as even these do not contain throughout a pure
Scripture, given that the meaning of the passage is clear. But
history of events, which are interwoven indeed according
if it were possible for false statements to be in Scripture, then to the letter, but which did not actually occur. 65
such an argument would be insufficient. In fact, as was con-
ceded above, the Scriptural reasons for any position, even if In these passages Origen appears to hold that there are false
abundant, could never be conclusive, until one limited the statements in Scripture which are for the sake of some useful
possibility of error in Scripture. But the Fathers do not need
to make such a limitation because they do not admit the pos- 65 On Principles, IV, 15-16, in ANF, 4:364. It seems that Origen's doc-

sibility of error in any matter whatsoever. trine is partially a consequence of his opinion concerning providence.
If one holds that God is the author of both Scripture and history, then
There might seem to be one exception to the general agree-
one can say that God composed history so that it would fittingly signify
ment of the Fathers that error cannot be found in Scripture. spiritual realities. But if one believes that history is merely an accidental
Origen seems to teach that God put false statements into Scrip- consequence of free wills, one may be compelled to maintain a theory
ture for a useful purpose. such as Origen's. Origen holds that history is such an accidental con-
sequence because he denies God's causality in relation to free will, as
But since, if the usefulness of the legislation, and the se- in this passage: "Now, that it is our business to live virtuously, and that
quence and beauty of the history, were universally evident God asks this of us, as not being dependent on Him nor on any other,
of itself, we should not believe that any other thing could nor, as some think, upon fate, but as being our own doing, the prophet
be understood in the Scriptures save what was obvious, the Micah will prove when he says, 'If it has been announced to thee, 0
man, what is good, or what does the Lord require of thee, except to do
64 Providentissimus Deus, 27. justice and to love mercy?'" (On Principles, III, 6, in ANF, 4:305).

52 53
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t
ON THE INERRANCY OF SCRIPTURE David P. Bolin

purpose, and for the sake of a spiritual sense. But even if this dealt with. And let there be a fourth, doing with regard to
is his position, Origen alone cannot be taken as an authority, some particular matter something of the same kind as these
especially in this particular work, On Principles, which con- three .... He then, who takes the writings of these men for
tains many other errors. 66 Thus the authority of the Fathers history, or for a representation of real things by a historical
image, and who supposes God to be within certain limits
stands on the side of the doctrine of inerrancy, even if this
in space, and to be unable to present to several persons in
exception is granted.
different places several visions ofHimself at the same time,
But it is not necessary to grant the exception. In another or to be making several speeches at the same moment, he
place Origen asserts that apparent contradictions between var- will deem it impossible that our four writers are all speaking
ious passages of Scripture must be reconciled. "If the discrep- truth ....
ancy between the Gospels is not solved, we must give up our In the case I have supposed where the historians desire
trust in the Gospels, as being true and written by a divine to teach us by an image what they have seen in their mind,
spirit, or as records worthy of credence ... " 67 Here Origen their meaning would be found, if the four were wise, to
maintains, along with the rest of the Fathers, that it is not per- exhibit no disagreement; and we must understand that with
missible to admit the existence of errors in Scripture. Then he the four Evangelists it is not otherwise. 68
attempts to reconcile this claim with his position presented Thus Origen's position is that the four Evangelists seem to
above. contradict each other because they did not always intend to
We must, however, try to obtain some notion of the inten- write history, but sometimes they intended to communicate
tion of the Evangelists in such matters, and we direct our- the spiritual truth through an image. But there is no disagree-
selves to this. Suppose there are several men who, by the ment between the spiritual truth given by one Evangelist and
spirit, see God, and know his words addressed to the saints that given by another. Nor is there disagreement with respect
and His presence which he vouchsafes to them, appearin~ to the historical facts, when the Evangelists intended to con-
to them at chosen times for their advancement. There are vey these facts. Thus Origen holds that there is no error in
several such men, and they are in different places, and the what the authors of Scripture intended to communicate, but
benefits they receive from above vary in shape and character.
that there is sometimes error in the sentences of Scripture
And let these men report, each of them separately, what he
sees in spirit about God and His words, and His appearances taken in the proper sense of the words, because the writer did
to His saints, so that one ofthem speaks ofGod's appearances not always intend this sense. Origen also intended to say this
and words and acts to one righteous man in such a place, in the cited passage from On Principles. This can be shown
and another about oracles and great works of the Lord, and from his examples. He says, ''And if God is said to walk in
a third of something else than what the former two have the paradise in the evening, and Adam to hide himself un-
der a tree, I do not suppose that anyone doubts that these
66 A few examples of erroneous opinions that appear to be held by Ori- things figuratively indicate certain mysteries ... " 69 This ex-
gen in this work include that all fallen men and angels will be restored at
ample shows that when Origen says that something is false
the end of time, that there are no wholly immaterial created beings, that
all creatures were created equal, that human souls pre-existed, and that according to the letter, he intends to indicate figurative ex-
the free will of creatures does not depend on God. See On Prindples, in
ANF, 4:260-262, 266, 270, 292, and 302-328. 68 Commentary on john, 10, 3-4, in ANF, 10:382-383.
67 Commentary on john, 10, 2, in ANF, 10:382. 69 On Prindples, 4, 16, in ANF, 4:365.

54 55
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
pressions such as God's 'walking,' which are true according who hold the contrary position. It is not difficult to determine
to the intention of the author. Origen's more specific claim is that these men are not faithful Catholics, but rather belong to
that there are many statements mixed into the histories and heretical groups.
into the Gospels which at first sight seem to be historical A first illustration of the nature of those men who deny
statements, but which are actually figurative expressions for this teaching can be found in Irenaeus.
spiritual truths. This might seem to be a very strange position,
but it indicates the intensity of Origen's agreement with the So firm is the ground upon which these Gospels rest, that the
rest of the Fathers concerning the truth ofScripture according very heretics themselves bear witness to them, and, starting
from these [documents], each one of them endeavours to
to the meaning intended by the authors. The reason for this
establish his own peculiar doctrine. For the Ebionites, who
is that if there is any error in the intended meaning, ''we must
use Matthew's Gospel only, are confuted out of this very
give up our trust in the Gospels." 70 same, making false suppositions with regard to the Lord.
Thus it has been shown that the position of the Fathers is But Marcion, mutilating that according to Luke, is proved
that no error whatsoever may be found in Sacred Scripture. to be a blasphemer of the only existing God, from those
As Vincent of Lerins says concerning a similar determination [passages] which he still retains. Those, again, who separate
of the teaching of the Fathers, Jesus from Christ, alleging that Christ remained impassible,
but that it was Jesus who suffered, preferring the Gospel by
A much greater number of the ancients might have been
Mark, if they read it with a love of truth, may have their
adduced; but it was needless, because neither was it fit that
errors rectified. Those, moreover, who follow Valentinus,
the time should be occupied by a multitude of witnesses,
nor does anyone suppose that those ten were really of a dif- making copious use of that according to John, to illustrate
ferent mind from the rest of their colleagues. 71 their conjunctions, shall be proved to be totally in error
by means of this very Gospel, as I have shown in the first
With reference to the authority of such teaching, Vincent book. 73
states, "whatsoever these may be found to have held, with
one mind and with one consent, this ought to be accounted Thus, each heresy denies various parts of Scripture in order
the true and Catholic doctrine of the Church, without any to maintain its own truth, although, as Irenaeus points out,
doubt or scruple." 72 it remains possible to refute the heresy from the Scripture
The force ofVincent's claim can be intensified by the con- that remains. Irenaeus is not merely saying that each heresy
sideration that this teaching was held with one mind not only denies some part of Scripture implicitly, as one might say that
by the Fathers, but also by the entire Christian people. In a Protestant denying the primacy of the Pope implicitly de-
some instances cited above the Fathers mention certain men nies Christ's gift of the keys to St. Peter. The heretics of
whom he speaks explicitly deny the truth of some parts of
7 ° Commentary on john, 10, 2, in ANF, 10:382. Scripture, just as most Protestants reject the Old Testament
71 A Commonitory, 30, in NPNF, 2nd Series, II: I 55. Vincent's witnesses
works absent from the Hebrew canon. For example, the Mar-
are Peter of Alexandria, Athanasius, Theophilus, Gregory Nazianzus,
Basil, Gregory of Nyssa, Felix and Julius of Rome, Cyprian, and Am- cionites deny parts, sometimes books, sometimes individual
brose. More than ten witnesses have been cited above, although not all statements, from both the Old and New Testaments.
can be considered to be the equivalent of these ten.
72 A Commonitory, 29, in NPNF, 2nd Series, II:154. 73 Against Heresies, 3, II, in ANF, 1:428.

57
 ON TH;E INERRANCY OF SCRIPTURE David P. Bolin
For all those who are of a perverse mind, having been set impossible for a man to be right about some things and wrong
against the Mosaic legislation, judging it to be dissimilar about others, but that it is impossible for a man teaching with
and contrary to the doctrine of the Gospel, have not ap- God's authority to do this.
plied themselves to investigate the causes of the difference Another example can be found in the Clementine Homilies,
of each covenant. Since, therefore, they have been deserted
cited earlier as maintaining the existence of false statements in
by the paternal love ... they have apostatized in their opin-
ions from Him who is God, and imagined that they have Scripture. First it must be noted that this work has no author-
themselves discovered more than the apostles, by finding out ity, but is the work of a heretical sect or individual, such as
another god; and [maintained] that the apostles preached the those mentioned by Irenaeus. This is sufficiently established
Gospel still somewhat under the influence ofJewish opin- by the following purported conversation between the Apostle
ions, but that they themselves are purer [in doctrine], and Peter and Simon Magus:
more intelligent, than the apostles. 74 Wherefore also Mar-
cion and his followers have betaken themselves to mutilating And Peter answered: "Our Lord neither asserted that there
the Scriptures, not acknowledging some books at all; and were gods except the Creator of all, nor did he proclaim
curtailing the Gospel according to Luke and the Epistles of Himself to be God, but with reason pronounced blessed
Paul, they assert that these are alone authentic, which they him who called Him the Son of that God who has arranged
have themselves thus shortened. 75 the universe." And Simon answered: "Does it not seem to
you, then, that he who comes from God is God?" And Peter
Thus Marcion rejected the Old Testament as coming from a said: "Tell us how this is possible; for we cannot affirm this,
God inferior to the God of the New Testament, and rejected because we did not hear it from Him.
parts of the New Testament as remaining under the influence "In addition to this, it is the peculiarity of the Father not
of the Old. This of course is not consistent, as Irenaeus points to have been begotten, but of the Son to have been begotten;
out: but what is begotten cannot be compared with that which is
unbegotten or self-begotten." And Simon said: "Is it not the
It follows then, as of course, that these men must either same on account of its origin?" And Peter said: "He who
receive the rest ofhis [Luke's] narrative, or else reject these is not the same in all respects as some one, cannot have all
parts [contained in Luke alone] also. For no persons of com- the same appellations applied to him as that person." And
mon sense can permit them to receive some things recounted Simon said: "This is to assert, not to prove." And Peter
by Luke as being true, and to set others aside, as if he had said: "Why, do you not see that if the one happens to be
not known the truth. 76 self-begotten or unbegotten, they cannot be called the same;
nor can it be asserted of him who has been begotten that he
The same might be said of all other heretics who reject the
is of the same substance as he who has begotten him?" 77
truth of parts of Scripture. For the argument is not that it is
In this conversation Simon Magus is represented as holding
74 One might notice some similarity between the Marcionites and those the Catholic position concerning the nature of Christ, while
who say that the reason that the Church maintains the doctrine of in-
errancy is that it received an erroneous opinion from the Jews. James
St. Peter is represented as arguing for what is substantially
Burtchaell seems to hold such an opinion, as will be seen later. the Arian position. Thus is it evident that an Arian or one
75 Against Heresies, 3, 12, in ANF, 1:434-435.
76 Against Heresies, 3, 14, in ANF, 1:439. 77 The Clementine Homilies, XVI, 15-16, in ANF, 8:316.

59
 ON THE INERRANCY OF SCRIPTURE

holding some equivalent position is the author of the Clemen-

' David P. Bolin
It is sufficiently manifest from these examples that those
tine Homilies. who maintain the existence of false statements in Scripture
As was shown above, the book's general position regard- are not faithful Catholics, but belong to heretical sects. But
ing Scripture is that it contains false statements mixed with this becomes even more evident from the testimony of this
revealed truth. The reason for this doctrine seems to be that same author:
the author believes it to be necessary in order to defend the
Simon, therefore, as I learn, intends to come into public,
divine perfection. The following passage offers an example and to speak of those chapters against God that are added
of this belief: to the Scriptures, for the sake of temptation, that he may
" ... But if thou say in thy heart, How did he do that sign seduce as many wretched ones as he can from the love of
or wonder? thou shalt surely know that he who tried thee, God. For we do not wish to say in public that these chap-
tried thee to see if thou dost fear the Lord thy God." The ters are added to the Bible, since we should thereby perplex
words, "he who tried thee, tried thee," have reference to the unlearned multitudes, and so accomplish the purpose
the earliest times; but it appears to be otherwise after the of this wicked Simon. For they not having yet the power
removal to Babylon. For God, who knows all things, would of discerning, would flee from us as impious; or, as if not
not, as can be proved by many arguments, try in order that only the blasphemous chapters were false, they would even
He Himself might know, for He foreknows all things. But, withdraw from the word. Whereby we are under a necessity
if you like, let us discuss this point, and I shall show that of assenting to the false chapters, and putting questions in
God foreknows. But it has been proved that the opinion is return to him concerning them, to draw him into a strait,
false that He does not know, and that this was written to and to give in private an explanation of the chapters that
try us. Thus we, Simon, can be led astray neither by the are spoken against God to the well-disposed after a trial of
Scriptures nor by any one else; nor are we deceived into the their faith; and of this there is but one way, and that a brief
admission of many gods, nor do we agree to any statement one. 80
that is made against God. 78
Here the author testifies that it cannot be stated in public that
Here "Peter" asserts that a false addition was made to the text there are false statements in Scripture, because the multitude
of Scripture, indicating that God needs to test men in order will either consider it impious or reject Scripture as a whole.
to discover something. In order to defend God's perfection, Thus it is manifest that the opinion of the multitude is that
therefore, it is necessary to say that God allowed the addition there are no false statements in Scripture. And so it is suffi-
of false statements to Scripture for a useful purpose. But the ciently evident that both the Fathers and the early Church as
irony is that this writer, so insistent on the perfection of God, a whole held this opinion.
falls himself into statements against God, and not only against
God incarnate as cited above, but also against God as God. b. Later Doctors
"For He [God] has shape, and He has every limb primarily
and solely for beauty's sake, and not for use." 79 Thus this The teaching of the later Doctors of the Church will not be
author asserts that God has a body. explicitly cited here, for three reasons. First, in this matter
they follow the teaching of the Fathers, and consequently the
78 The Clementine Homilies, XVI, 13, in ANF; 8:315.
79 The Clementine Homilies, XVII, 7, in ANF, 8:319. 80 The Clementine Homilies, II, 39, in ANF, 8:236.

6o 6I
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
argument would be repetitious and somewhat tedious. Sec- This statement directly concerns the position that God the
ond, it is not likely that many can doubt that the teaching Father and God the Son are diverse Gods. This was reformu-
of the Doctors agrees with that of the earlier Church. Third, lated by the Council of Toledo (400): "If anyone says and
the teaching of the Doctors can be sufficiently summarized [or] believes, that there is one God of the Law, another of
by the teaching of St. Thomas Aquinas, the greatest among the Gospels, let him be anathema." 84 Later this becomes the
the Doctors according to the mind of the Church. 81 At this statement that God is the author of the whole of Scripture.
point, therefore, it will be sufficient to cite the authority of St. "I believe also that there is one author of the New and Old
Thomas, and his teaching will be used in more detail later. He Testament, of the law both of the Prophets and of the Apos-
teaches this doctrine in many places, including the first ques- tles, namely the omnipotent God and Lord." 85 The same was
tion of the Summa Theologiae: "In this it is evident that some- forcefully taught by the Council of Florence (1441). 86
thing false can never be [contained] under the literal sense of It was shown above that various heresies not only rejected
Sacred Scripture." 82 various books of Scripture, but also denied the truth of partic-
ular statements contained in Scripture. Thus it became neces-
c. The teaching of the Magisterium sary for the Church to reject the positions that would allow
Now it is necessary to proceed to consider the formal teach- such errors. For example, the Church condemned a certain
ing of the Church in regard to the question. It seems that the error regarding the poverty of Christ,
Church found it necessary to issue formal statements relating Since among learned men it often happens that doubt is again
to the matter on account of the opposition of heretics such as raised as to whether it should be branded as heretical to af-
those discussed above. In the year 260 Pope Dionysius con- firm persistently that our Redeemer and Lord Jesus Christ
demned the position of the Marcionites: and His apostles did not possess anything in particular or
even in common . . . we, in a desire to put an end to this
For foolish Marcion's doctrine which divides and separates controversy, declare on the advice of our brethren by this
the monarchy into three principles is surely diabolical; more- perpetual edict that a persistent assertion of this kind shall
over, it is not of the true disciples of Christ or of those to henceforth be branded as erroneous and heretical, since it
whom the teaching of the Savior is pleasing. For these know expressly contradicts Sacred Scripture, which in many pas-
well that the Trinity is indeed proclaimed in Scripture, more- sages asserts that they did have some possessions; and since
over, that three gods are taught neither in the Old nor in with regard to the aforementioned it openly submits that
the New Testament. 83 Sacred Scripture itself, by which surely the articles of ortho-
dox faith are approved, contains a ferment of falsehood and
81 "As we well lmow from the experience of centuries, the method
consequently, in so far as in it lies, completely voiding the
of Aquinas is singularly preeminent both for teaching students and for
bringing truth to light; his doctrine is in harmony with divine revelation, The Sources if Catholic Dogma (Binghamton, N.Y.: Vail-Ballou Press,
and is most effective both for safeguarding the foundation of the faith, 1957), n. 48.
and for reaping, safely and usefully, the fruits of sound progress" [Pius 84 Creed if the Council if Toledo, in Denzinger, n. 28.
XII, Humani Generis (Boston, Mass.: Daughters ofSt. Paul, n.d.), 12]. 85 Pope St. Leo IX, Congratulamur vehementer (1053), in Denz., n. 348.
82 Summa Theologiae, I, r, ro, ad 3 (Ottawa, Canada: Commissio Piana,
86 "It [the Church] professes one and the same God as the author of
1953). All translations of St. Thomas are my own. the Old and New Testament, that is, of the Law and the Prophets and
83 From an epistle against Tritheists and Sabellians, from H. Denzinger,
the Gospel" (Denz. n. 706).

62
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

faith of Scripture it renders the Catholic faith, by destroying authority; nor because they contain revelation without er-
its approval, doubtful and uncertain. 87 ror; but because, having been written by the inspiration of
the Holy Spirit, they have God as their author and, as such,
Here the Pope echoes the opinion of the Fathers that if one they have been handed down to the Church itsel£ 91
asserts that there are false statements in Scripture, then one
This statement intends to say not only that Scripture is free
must reject it and the Church as reliable teachers. But in this
from all error, but also that it is so because God is the author
case such an opinion is declared to be definitely heretical. Sim-
who inspired it. But because of the contrast between inspi-
ilarly, Clement VI suggests that the faith requires one to reject
ration and containing revelation without error, it would be
such opinions: "In the fourteenth place, [we ask] if you have
possible to interpret this text otherwise. Similarly, the Coun-
believed and now believe that the New and Old Testaments
cil of Trent, although demanding acceptance of all the books
in all their books, which the authority of the Roman Church
of Scripture and all the parts of the books, does not specifi-
has given to us, contain undoubted truth in all things." 88 This
cally assert the position of John XXII and Clement VI that
time the claim is formulated positively. It is necessary to say
Scripture is true with respect to all things. On account of this,
that the whole of Scripture is true with respect to all the things
certain Catholics after Vatican I suggested that there might be
of which it speaks.
minor errors in Scripture. For example, John Henry Newman
The Council of Trent and the First Vatican Council pro-
wrote the following in an essay on the inspiration of Scrip-
mulgated similar teachings, but in earlier and more general
ture.
terms. The Council of Trent teaches, "[The Synod] follow-
ing the examples of the orthodox Fathers, receives and holds And now comes the important question, in what respect are
in veneration with an equal affection of piety and reverence all the Canonical books inspired? It cannot be in every respect,
the books both of the Old and of the New Testament, since unless we are bound de fide to believe that 'terra in aeter-
num stat,' 92 and that heaven is above us, and that there are
one God is the author of both ... " 89 Then it condemns an
no antipodes. And it seems unworthy of Divine Greatness,
opposing opinion: "If anyone, however, should not accept
that the Almighty should, in His revelation of Himself to
the said books as sacred and canonical, with all their parts . . . us, undertake mere secular duties, and assume the office of
let him be anathema." 90 The First Vatican Council makes a a narrator, as such, or an historian, or geographer, except
similar statement: so far as the secular matters bear directly upon the revealed
truth. The Councils of Trent and the Vatican fulfil this an-
And, indeed, these books of the Old and New Testament, ticipation; they tell us distinctly the object and the promise
whole with all their parts, just as they were enumerated in of Scripture inspiration. They specify 'faith and moral con-
the decree of the same Council [ofTrent], are contained in duct' as the drift of that teaching which has the guarantee
the older Vulgate Latin edition, and are to be accepted as of inspiration. 93
sacred and canonical. But the Church holds these books as
sacred and canonical, not because, having been put together
by human industry alone, they were then approved by its
91 Session III (1870), in Denz. n. 1787.
87 Pope John XXII, Cum inter nonnullos (1323), in Denz., n. 494. 92 "The earth stands forever."
88 Super quibusdam (1351), in Denz., n. 570q. 93 "Inspiration in its Relation to Revelation," in On the Inspiration of
89 Session IV (1546), in Denz. n. 783. Scripture, ed. J. Derek Holmes and Robert Murray (Washington, D.C,:
90 Session IV, in Denz. n. 784. Corpus Books, n.d.), I08. The essay was written in 1884.
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

Here Newman seems to suggest that inerrancy and inspiration faith and morals, and are said to be uttered obiter, because
extend only to matters of faith and morals. But this is not his they are not contained within the scope of the formal defini-
final position. Mter showing that Trent and Vatican I seem tion, and imply no binding of the consciences of the faithful.
to relate inspiration especially to matters of faith and morals, There does not then seem any serious difficulty in admitting
he proceeds: their existence in Scripture. 95

But while the Councils, as has been shown, lay down so Elsewhere Newman gives an example of what he means by
emphatically the inspiration of Scripture in respect of 'faith obiter dicta.
and morals,' it is remarkable that they do not say a word
St. Paul speaks of 'the cloak which he left at Troas with
directly as to its inspiration in matters of fact. Yet are we Carpus.' Would St. Timothy, to whom he wrote, think this
therefore to conclude that the record of facts in Scripture an infallible utterance? And supposing it had been discov-
does not come under the guarantee of its inspiration? We ered, on most plausible evidence, that the Apostle left his
are not so to conclude, and for this plain reason:-the sa- cloak with Eutychus, not with Carpus, would Timothy,
cred narrative, carried on through so many ages, what is it would Catholics now, make themselves unhappy, because
but the very matter of our faith, and rule of our obedience? St. Paul had committed what the Professor [who opposed
What but that narrative itself is the supernatural teaching, Newman's essay] calls 'a falsehood'? Would Christians de-
in order to which inspiration is given? ... Such is the claim
clare that they no longer had any confidence in Paul after he
of Bible history in its substantial fulness to be accepted de had so clearly shown that he 'had' not 'the Spirit of God'? 96
fide as true. In this point of view, Scripture is inspired, not
only in faith and morals, but in all its parts which bear on Thus Newman's position is that it is at least possible that cer-
faith, including matters of fact. 94 tain statements in Scripture, due to their unimportant char-
Thus Newman does believe that history and other matters fall acter, are not strictly a consequence of inspiration, and are
under inspiration at least to some degree. But nevertheless he therefore possibly false. 97 Others held similar positions. 98
accepts the possibility of minor errors in Scripture.
95 "Inspiration," in On the Inspiration of Scripture, 125-126.
And here I am led on to inquire whether obiter dicta are con- 96 "Further Illustrations," in On the Inspiration if Scripture, 14r I44·
ceivable in an inspired document. We know that they are 97 As quoted above, Newman had said only, "There does not then

held to exist, and even required, in treating of the dogmatic seem any serious difficulty in admitting their [obiter dicta] existence in
utterances of Popes, but are they compatible with inspira- Scripture," not that they definitely do exist in Scripture. Thus Newman
tion? The common opinion is that they are not. . .. did not say that there are errors in Scripture, but that possibly there are
possible errors in Scripture. Newman also differs from many others who
By obiter dicta in Scripture I also mean such statements as
held or hold that there are errors in Scripture insofar as he was willing to
we find in the Book of Judith, that Nabuchodonosor was
submit to the judgement of the Church: "I conclude ... by unreservedly
IGng of Nineve. Now it is in favour of there being such submitting what I have written to the judgement of the Holy See, being
unauthoritative obiter dicta, that, unlike those which occur more desirous that the question should be satisfactorily answered, than
in dogmatic utterances ofPopes and Councils, they are, in that my own answer should prove to be in every respect the right one"
Scripture, not doctrinal, but mere unimportant statements ("Inspiration,'' in On the Inspiration of Scripture, 128). Later it will be seen
of fact: whereas those of Popes and Councils may relate to that Newman's position, although not simply true, contains an element
of truth.
94 "Inspiration," in On the Inspiration if Scripture, 109- rro. 98 The Modernists, for example, maintained more openly the existence

66
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
On account of such misunderstandings of the teaching of ments in Scripture precisely because God is the author of
the Councils, the Popes after the First Vatican Council rein- Scripture.
forced the earlier teaching by clearly linking the two errors St. Pius X follows Leo XIII in the same teaching:
addressed above, that God is not the author of all of Scrip-
Thus, even according to themselves [the Modernists] much
ture and that there are false statements in Scripture. Leo XIII
in the Sacred Books within the field of science and history
teaches, "But it is absolutely wrong and forbidden either to is affected by error.... Now We, Venerable Brethren, for
narrow inspiration to certain parts only of Holy Scripture or whom there is one, unique truth, and who regard the Sacred
to admit that the sacred writer has erred." 99 To narrow inspi- Books thus, ''that written under the inspiration of the Holy
ration to certain parts of Scripture is equivalent to the error Spirit they have God as their author" declare that this is the
of the heretics who denied that the Old Testament was from same as giving the lie of utility, or the officious lie to God
the true God, while to admit that the sacred author has erred Himself ... 101
is the second error of the same heretics. Leo XIII then relates
If God is the author of Scripture, and there are false statements
these two errors:
in Scripture, then God tells lies. But this cannot be admitted,
For all the books which the Church receives as sacred and and so one cannot say that there are false statements in Scrip-
canonical are written wholly and entirely, with all their parts, ture.
at the dictation of the Holy Spirit; and so far is it from be- Benedict XV repeats the teaching of his predecessors:
ing possible that any error can coexist with inspiration, that
inspiration not only is essentially incompatible with error, By the doctrine ofJerome those statements are well con-
but excludes and rejects it as absolutely and necessarily as firmed and illustrated by which Our predecessor, Leo XIII,
it is impossible that God Himself, the supreme Truth, can solemnly declared the ancient and constant faith of the
utter that which is not true .... Church in the absolute immunity of Scriptures from any
Hence, because the Holy Spirit employed men as his in- errors: Tantum abest ... And, introducing the definitions of
struments, we cannot, therefore, say that it was these in- the Councils of Florence and Trent, confirmed in the Vati-
spired instruments who, perchance, have fallen into error, can Synod, he has the following: "Therefore, nothing at all
and not the primary author. For, by supernatural power, He matters ... otherwise He Himself were not the Author of
so moved and impelled them to write-He so assisted them all Sacred Scripture." 102
when writing-that the things which He ordered, and those
Pope Pius XI shows that he holds the same opinion in a cer-
only, they, first, rightly understood, then willed faithfully
to write down, and finally expressed in apt words and with tain Motu Proprio:
infallible truth. Otherwise, it could not be said that He was Since non-Catholics and rationalists have by it [biblical stud-
the Author of the entire Scripture. 100 ies] advanced with temerity and audacity to attack Holy
Leo XIII, therefore, teaches that there can be no false state- Scripture's authority and immunity from error, it was nec-
essary for our [scholars], instructed with a great abundance
of errors in the Bible, as will be seen in the papal teaching about to be of sound learning, to descend into battle, that they lnight
cited.
99 Providentissimus Deus (1893), 25-26. 101 Pascendi dominidgregis (1907), in Denz. n. 2102.
100 Providentissimus Deus, 26. 102 Spiritus Paraclitus (1920), in Denz. n. 2186.

68
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
defend the divine gift of Heavenly Wisdom from the con- definition that God is the author ofHoly Scripture, and they
trivances of the false science. 103 put forward again the opinion, already often condemned,
Pope Pius XII also reiterates the same doctrine: which asserts that immunity from error extends only to
those parts of the Bible that treat of God or of moral and re-
For just as the substantial Word of God was made like man ligious matters. They even wrongly speak of a human sense
in all things "without sin," so also the words of God, ex- of the Scriptures, beneath which a divine sense, which they
pressed in human language, in all things have been made say is the only infallible meaning, lies hidden. . . . Every-
like human speech, without error ... Therefore, let the one sees how foreign all this is to the principles and norms
Catholic exegete, in order to satisfy the present day needs of interpretation rightly 6xed by our predecessors of happy
of Biblical matters, in explaining Sacred Scripture, and in memory, Leo XIII in his Encyclical "Providentissimus,"
showing and proving it free of all error, prudently use this and Benedict XV in the Encyclical "Spiritus Paraclitus," as
aid [investigation about the time of the writing, the literary also by Ourselves in the Encyclical "Divino Mflante Spir-
genres in use, and other such things], to inquire how the itu." to6
form of expression and the kind of literature employed by
the Sacred writer, contribute to a true and genuine inter- In this text Pius XII holds that the human sense of the Scrip-
pretation . . . 104 tures is the same as the divine sense, and therefore that the
human sense is free from error. And he clearly affirms that
This text and the previous text do not explicitly say that
the previous teaching is to be held in its fullness, speaking
the men who wrote Scripture did not say anything false; they
explicitly of the principles found in the earlier encyclicals.
simply state that Scripture is without error. 105 But because of
Thus it is clear that the doctrine of the inerrancy of Scrip-
the teaching of the previous Popes, and because Pius XII is
ture has been taught by the Popes repeatedly. The force of tlus
here suggesting that when one rightly understands the sense
teaching can be gathered from the Second Vatican Council's
intended by the men who wrote Scripture, this sense is found
statement on the authority of the Pope.
to be free of error, it is necessary to understand this as a repe-
tition of the previous teaching in its integrity. The later teach- This religious docility of the will and intellect must be ex-
ing of Pius XII also makes this evident. tended, in a special way, to the authentic teaching authority
of the Roman Pontiff, even when he does not speak ex cathe-
To return, however, to the new opinions mentioned above, dra, in such wise, indeed, that his supreme teaching author-
a number of things are proposed or suggested by some even ity be acknowledged with respect, and that one sincerely
against the divine authorship of Sacred Scripture. For some adhere to decisions made by him, conformably with his man-
go so far as to pervert the sense of the Vatican Council's ifest mind and intention, which is made known principally
103 Bibliorum sdentiam (1924), in Enchiridion Biblicum (Rome: Editiones
either by the character of the documents in question, or by
the frequency with which a certain doctrine is proposed, or
Comm. A. Arnodo, 1954), n. 505.
by the manner in which the doctrine is formulated. 107
104
Divino A.fflante Spiritu (1943), in Denz. n. 2294. As will be seen later,
when the Pope speaks of "proving it free of all error'' by means of such
investigation he speaks only of probable arguments, not of a conclusive
proof 106Humani Generis, 9. Pius XII wrote this encyclical in 1950.
105 The possibility of distinguishing these two statements will be dis-
107Lumen Gentium, III, from Vatican Council II, ed. Austin Flannery,
cussed below. O.P. (Northport, N.Y.: Costello Publishing Company, 1996), 25.

70 7I
 ON THE INERRANCY oF ScRIPTURE David P. Bolin
The precise doctrine under discussion was taught explicitly Here Lohfmk: suggests that the doctrine does not demand that
and solemnly by five successive Popes within 6o years, and the human authors of Scripture stated nothing false, but only
was characterized as pertaining to the ancient and constant that in some way Scripture does not say anything false. But
faith of the Church, and the opposite teaching characterized with respect to the teaching of the Papal encyclicals previously
as absolutely wrong and forbidden. Thus it is clear that ac- cited, it is clearly not true that the Popes spoke according to
cording to the mind and intention of these Popes the doctrine custom rather than carefully considering the subject of pred-
of the inerrancy of Scripture must be accepted with the as- ication. In the passage cited from Providentissimus Deus, Leo
sent of faith. In order to conform to their mind and intention XIII carefully distinguishes the human author from the divine
therefore, it is necessary to accept the doctrine as pertainin~ author, and makes the human author the subject of inerrancy,
to the deposit of faith. and he was followed in this teaching by his successors. 110
Even many of those who oppose this doctrine confirm that Similarly, with respect to the teaching of the previous Cath-
it pertains to the deposit of faith. For example, Norbert Loh- olic tradition, it is not true that the earlier writers did not think
fink, whose position will be examined later, says, "If it is about the subject of predication. For example, St. Augustine
necessary today to discuss the inerrancy of the Bible, it is not distinguishes between what God intended and what man in-
the idea itself which is under dispute, for this is an ancient tended in the writing of Scripture:
and unequivocal tradition of faith." 108 But he then proceeds
Thus, when one shallsay, "He [Moses] meant as I do," and
to make it quite equivocal by distinguishing various ways in another, "Nay, but as I do," I suppose that I am speaking
which the doctrine can be proposed: more religiously when I say, "Why not rather as both, if
In reading the patristic writers, medieval theologians and both be true?" ... He, surely, when he wrote those words,
modem treatises on inspiration, we can clearly see that the perceived and thought whatever of truth we have been able
inerrancy of the Bible is predicated of three grammatical to discover . . .
subjects: the Bible (as a whole), the books of the Bible, and Finally, 0 Lord, who art God, and not flesh and blood, if
the biblical writers (for which the technical term is "hagiog- .man doth see anything less, can anything lie hid from "Thy
raphers" or "sacred writers" ) . The three ways of speaking good Spirit,'' who shall ''lead me into the land of upright-
of the matter are used simultaneously, the context deciding ness," which Thou Thyself, by those words, wert about to
the choice. In the past century, however, the third mode was reveal to future readers, although he through whom they
brought into the foreground. This happened in treatises on were spoken, amid the many interpretations that might have
inspiration, as well as in ecclesiastical documents (which been found, ftxed on but one? Which, if it be so, let that
we should, in this case, consider not in so far as they state which he thought on be more exalted than the rest. But to
doctrine, but only as they reflect contemporary modes of us, 0 Lord, either point out the same, or any other true one
thought and language-the problem of the exact subject of which may be pleasing unto Thee .. .11 1
the statements concerning inerrancy was never subjected to Thus, St. Augustine says, there is no good reason to suppose
analysis) . 109
110 The purpose of Lohfmk' s distinction of the subjects of inerrancy is
108 The Inerrancy of Scripture and Other Essays (Berkeley, Cali£: BIBAL in order to deny this doctrine direcdy, by saying that the divine author
Press, 1992), 24. asserts nothing false, but that the human authors do assert what is false.
109 Lohfmk, 25-26. 111 Confessions, XIII, 31-32, in NPNF, 1st Series, I:I88-I89.

72 73
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

that the human author of Scripture did not see all the true in its own kind; that is to say, in the same doctrine, in the
meanings of a passage. But even if in fact he only saw one, same sense, and in the same meaning. 114
and God saw others, nonetheless the meaning intended by the Thus it is necessary to say that the doctrine of the inerrancy
human author is also true and intended by God, and perhaps of Scripture taken precisely in this sense, that the human au-
even more exalted than the other meanings. St. Augustine is thor of Scripture does not assert anything false in the part of
not speaking according to a custom or by chance, but he un- Scripture written by him, belongs to the deposit of faith.
derstands what he is saying. The Church as a whole reaffirmed this teaching at the Sec-
Similarly, if one returns and examines the tradition regard- ond Vatican Council:
ing the consistency of the Evangelists and of Scripture in gen- To compose the sacred books, God chose certain men who,
eral, it becomes manifest that the position being maintained all the while he employed them in this task, made full use of
is that the assertion of the human author of Scripture, as his their powers and faculties, so that, though he acted in them
assertion, is without error. The only exception seems to be and by them, it was as true authors that they consigned to
elements of the Jewish tradition, in which the distinction be- writing whatever he wanted written, and no more.
tween the human author and the divine author is not always Since, therefore, all that the inspired authors, or sacred
clear. 112 writers, affirm should be regarded as affirmed by the Holy
Thus Lohfink, while granting that the inerrancy of Scrip- Spirit, we must acknowledge that the books of scripture,
ture is a dogma of the Church, suggests that the doctrine does firmly, faithfully and without error, teach that truth which
not have to be understood in the way that the Church has un- God, for the sake of our salvation, wished to see confided
derstood it in the past. But this is not to develop doctrine, but to the sacred scriptures. 115
to deny doctrine: "If anyone shall have said that it is possible Here the Council teaches that the reason that the books of
that to the dogmas declared by the Church a meaning must Scripture are without error is that all that is affirmed by the
sometimes be attributed according to the progress of science, human author is affirmed by the Holy Spirit. But it is assumed
different from that which the Church has understood and un- that everything affirmed by the Holy Spirit is without error.
derstands: let him be anathema." 113 A true development of Thus it follows that all that is affirmed by the human author
doctrine must preserve the meaning of the doctrine. In the is without error.
words of Vincent of Lerins, But two objections can arise at this point. First, although
the Second Vatican Council certainly seems at first sight to
The intelligence, then, the knowledge, the wisdom, as well confirm the earlier teaching of the Church, it has been inter-
of individuals as of all, as well of one man as of the whole preted by some men in such a way that it is taken to contradict
Church, ought, in the course of ages and centuries, to in- the earlier teaching. Alois Grillmeier says of Chapter 3 of Dei
crease and make much and vigorous progress; but yet only
Verbum:
114 A Commonitory, 23, in NPNF, znd Series, u:r48. A true develop-
112 From this one can begin to answer the objection that the Catholic
tradition derives from an error of the Jews. This will be more carefully ment of doctrine will be part of the purpose of the second major part of
considered later. this work.
113 Vatican Council I, Session III, canon 3 on Faith and Reason, in Denz. 115 Dei Verbum, III, in Vatican Council II, ed. Austin Flannery (North-

n. r8r8. port, N.Y.: Costello Publishing Company, 1996), II.

74 75
 ON THE INERRANCY OF ScRIPTURE David P. Bolin

Chapter III of the Constitution gives a short account of the Thus the "absolute inerrancy" of Scripture is stated here
Church's doctrine on the inspiration of Scripture, its truth in very strong terms, being presented as the ancient and con-
(inerrancy) and the principles of Catholic exegesis. In the stant conviction of the Church. With this text, in contrast
course of the growth of the text as a whole, the position, to the final form of the Constitution, the question of the
title and text of this chapter underwent important changes. development of teaching on inerrancy at Vatican II must
At a cursory glance they may seem unimportant; but in their beginY 8
development they reveal a particular intention of the Coun-
cil that cannot be found directly in the actual words of the From the previous parts of this work, it is clear that the
text. Hence it is essential to indicate the different stages of form of the teaching on inerrancy presented here quite ac-
the growth of the text in order to have an historical basis curately expresses the faith of the Church. Nor is there any
for the interpretation of its final form. 116 apparent contradiction between this form and the form that
was ultimately taught by the Council and presented above.
Grillmeier's claim is that the document in its final form does
But Grillmeier wishes to use the changes in order to deny
not express everything the Council intended to teach, and
that in order to show what the Council intended to teach it is the truth of the earlier formulation.
necessary to understand the historical process by which the
In the course of the discussion on the schema in the au-
document came to be. He then raises the issue of the inerrancy
tumn of I964, various fathers from the Eastern and West-
of Scripture: ern Churches made important speeches on the necessity of
It is of special interest to look at the version of the teaching an interpretation of the inerrancy of Scripture that would
on the inerrancy of Scripture, as it is set out in the former be in harmony with the latest findings of exegesis ....
article I2: In this respect the most important contribution was un-
''Ex hac divinae Inspirationis extensione ad omnia, directe doubtedly the speech by Cardinal Konig on 2 October I 964.
et necessaria sequitur immunitas absoluta ab errore totius Several other fathers who took part in the discussion from 2
Sacrae Scripturae. Antiqua enim et constanti Ecclesiae fide to 6 October either verbally or in writing came back to this
edocemur nefas omnino esse concedere sacrum ipsum er- point. The Cardinal first of all pointed out the new situa-
rasse scriptorem, cum divina Inspiratio per se ipsam tam tion that exists in relation to the question of inerrancy. As a
necessaria excludat et respuat errorem omnem in qualibet result of intensive Oriental studies our picture of the veritas
re religiosa vel profana, quam necessarium est Deum sum- historica and the fides historica of Scripture has been clarified.
mam Veritatem, nullius omnino erroris auctorem esse." 117 Many of the 19th century objections to the Old Testament
in particular and its reliability as an account ofhistorical fact
116 "The Divine Inspiration and Interpretation of Sacred Scripture" are now irrelevant. But Oriental studies have also produced
(Commentary on Chapter 3 of Dei Verbum), in Commentary on the Doc- another finding: " ... laudata scientia rerum orientalium in-
uments of Vatican II, ed. Herbert Vorgrimler (New York, N.Y.: Herder super demonstrat in Bibliis Sacris notitias historicas et noti-
and Herder, 1969), vol. 3, 199·
117 "The absolute immunity from error of the whole of Sacred Scripture

follows directly and necessarily from the extension of divine inspiration and rejects any error in any thing whatever, whether religious or profane,
to all things. For by the ancient and constant faith of the Church we as it is necessary that God the highest Truth should be the author of no
are taught that it is entirely wrong to concede that the sacred writer has error at all."
118 Grillmeier, 200.
erred, since divine inspiration in virtue of itself as necessarily excludes

77
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ON THE INERRANCY OF SCRIPTURE David P. Bolin

tias scientia naturalis a veri tate quandoque deficere." 119 Thus and history in the Biblical text itself, then he does contradict
Cardinal Konig admitted that not all the difficulties could the doctrine. Grillmeier understands him in such a way that
be solved. On the contrary, in certain cases they have an he does contradict the teaching:
urgency that is borne out by scientific research. His speech
mentioned a few examples: according to Mk 2:26 David Thus Cardinal Konig implicitly gives up that premise that
had entered the house of God under the high priest Abi- comes from the aprioristic and unhistorical thinking that
athar and eaten the bread of the Presence. In fact, however, has dominated teaching on inerrancy since the age of the
according to I Sam 2I:If[ it was not under Abiathar, but Fathers: if one admits that a sacred writer has made a mis-
under his father Abimelech. In Mt 27:9 we read that in the take, then one is necessarily admitting that God has made a
fate ofJudas a prophecy ofJeremiah was fulfilled. In fact it mistake with the human author. 124
is Zech. II: 12£ that is quoted. 120
But the doctrine is precisely that whatever is asserted by the
Here it seems that the Cardinal objects to the inclusion ofpro- human author is asserted by the Holy Spirit, and thus it fol-
fane truths under the inerrancy of Scripture on the grounds lows, in accord with the "aprioristic" thinking of the Church
that scientific studies have shown that there are mistakes with Fathers, that if the human author has made a mistake, then
respect to particular matters of history and science in Scrip- God has made a mistake. But Grillmeier says that the Car-
ture. 121 But as Grillmeier points out, the Cardinal "chose a dinal implicitly denied this conclusion. Thus, according to
cautious phrase in order to describe the situation." 122 If the Grillmeier's understandi~g, the Cardinal denied the previous
Cardinal is taken to be saying only that the sacred authors teaching concerning inerrancy at least implicitly. 125 Grillmeier
did not know all things in science and history, or even held continues by quoting several other Council fathers who "re-
erroneous positions with regard to these things, and that their fer to him [Cardinal Konig] as an authority" 126 in rejecting
lack of knowledge is manifested in some way in the Biblical the traditional teaching regarding inerrancy.
text, then he does not contradict the doctrine of inerrancy, On 5 October 1964 Cardinal Meyer of Chicago called for
even in its strict formulation. 123 But if he means that the sa- both a more profound doctrine of inspiration ... "Etenim
cred authors asserted something false with respect to science facilius intelligemus, quomodo divina revelatio componi
possit cum humanis debilitatibus, et limitationibus, in in-
119 " ••• the excellent science of Oriental things also shows that in the strumento humano, sicut constat ex haud paucis exemplis
Holy Books historical knowledge and the knowledge of natural science
sometimes fall short of the truth."
120 Grilhneier, 204-205.
121 It is not clear that his objections have anything to do with modem 124 Grilhneier, 206.
science or research, since the same kinds of objections and even many 125 Grilhneier's claim that the human author can make a mistake with-
of the very same objections were raised in the time of the Fathers. One out God making a mistake does not contradict the traditional doctrine
example is the apparent disagreement regarding the high priest under if it means only that the human author manifests a mistake, but does not
which David entered the temple, which St. John Chrysostom direcdy assert his mistake in the text ofScripture. But Grilhneier's statement that
addressed. Thus there do not appear to be any stronger reasons against not all the difficulties can be solved, and his rejection of the Scriptural
the doctrine at the present time than in the time of the Fathers. encyclicals, to be cited later, reveal that his claim is that the human author
122 Grilhneier, 206. asserts his mistake in the text of Scripture itsel£
123 This will be clarified later. 126 Grilhneier, 207.

79
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
ipsius Scripturae ad quae etiam Em. Card. Koenig ultima have intended to give a historical account for the sake of the
sessione se retulit." 127 truth of salvation, and in this case truth is not preserved unless
But this does not support Grillmeier's point concerning there- historical truth is preserved. But in any case the Archbishop
jection of the traditional teaching, since Cardinal Meyer does does not explicitly deny that truth is preserved, even if this
not say that there are false statements in Scripture, but that it may be an implicit consequence of his position. In any case,
is necessary to understand how divine revelation is consistent his explicit position is that the truth of Scripture is indeed
with the limitations in Scripture present in Cardinal Konig's preserved.
examples. It is possible that his examples reveal human limi- The same is true in the rest ofGrillmeier's examples. None
tations without false statements. of the fathers expliCitly deny the traditional doctrine, but
The same is true in a second example: they seek a general explanation for difficulties such as those
raised by Cardinal Konig. Grillmeier gives the following ex-
Archbishop Joao J. da Mota e Albuquerque [receiving this amples:13o
from] 128 S. Luis do Maranhao of Brazil, made the same
point (in writing). . . . The Council father closes his re- For in his speech to the Fathers on October 2, His Emi-
marks on Article I I of the Constitution with the words: nence Cardinal Konig rightly showed and contended that
"Criterium veritatis Sacrae Scripturae non est illa accurata Sacred Scripture exhibits errors of fact. But Scripture does
adaequatio cum factis praeteritis, quam periti scientia his- not teach these errors. In other words: if the text is consid-
toricae profanae obtinere conantur; sed est intentio auctoris ered materially, there are errors, but if the intention with
inspirati, quae semper aliquo modo se refert ad revelationem which the sacred books are written is considered, then er-
salutis.'' 129 rors are not taught. The expression 'without any error' is
not only merely negative, but also ambiguous, as the same
Once again it is not clear that the Archbishop wishes to deny speaker showed. It would be a great help for the thing to
the traditional doctrine. Rather he says that the reason that be proposed in a clear and positive manner. 131
Scripture is true even when there is not an identity between
On one hand the general principle of inerrancy is to be as-
what is narrated and the past facts is that the sacred author
serted; on the other hand its theological elaboration ought
did not intend to give the account of a historian, but intended
to remain open, that it might be perfected by the positive
to give the revelation of salvation. There are problems with study of Sacred Scripture; for it is very dangerous to de-
this explanation, since in some cases the sacred authors may velop this principle by a purely deductive method, ignoring
biblical reality. Therefore the most certain and undebated
127 Ibid. "For so we might more easily understand how divine revelation
formula taken from the First Vatican Council is proposed.
can be composed with human weaknesses and limitations in the human Further, from semantic change, it is evident that the term
instrument, as is proven from the examples, not few in number, which
"error" is obscure today, and if it is not accurately defmed,
His Eminence, Cardinal Konig, brought forward from Scripture itself
in the last session." its indiscriminate use can generate grave scandal. 132
128 The English text has the word von here, apparently left untranslated.
129 Ibid. "The criterion of the truth of Sacred Scripture is not that accu-

rate identity with past facts which the experts of profane history desire, 130 The translations are my own.
but it is the intention of the inspired author, which always in some way 131 Archbishop J. F. Cornelis, in Grillmeier, 207.
bears on the revelation of salvation." 132 Archbishop Anibal Munoz Duque, in Grillmeier, 208.

Bo BI
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

The affirmation of the inerrancy of Sacred Scripture ought proposed does not explain these appearances, and so the fa-
to be made in other words. This formula is proposed: Since thers supposed that such a statement without an explanation
therefore all that the inspired author or hagiographer says of the appearances of the biblical text could be a cause of
ought to be held to be said by the Holy Spirit in the way scandal. If some of their statements contradict the traditional
in which it is said by the hagiographer, thence the books of teaching in their implications, this is not because the fathers
Sacred Scripture are to be said to exhibit truth in all their wished to contradict the teaching, but because the problem
parts, but in diverse ways according to the quality of the af- had not been fully worked out.
firmation of the hagiographer. The reason is that the text [of Grillmeier continues by stating that these events led to a
the Decree in progress] just as it lies does not seem to have new understanding of inerrancy:
considered the diverse strength of truth in diverse sentences
of Sacred Scripture, according to the common teaching of We have quoted these points made by the Council fathers
exegetes. 133 in some detail, for we must be aware of this background
if we are to understand the final formulation of the nature
The first example claims that the sacred author manifests er-
of the truth of Scripture. In accordance with the legitimate
roneous beliefs, but does not teach his errors. This may or method of the interpretation of conciliar documents in gen-
may not contradict the traditional doctrine, depending on the eral, here also the whole discussion in the Council and the
precise meaning of 'teaching'. The second statement does not Theological Commission must be used as sources for a bet-
contradict the doctrine, but merely says that it is dangerous ter understanding ...
to make demands on the text without considering the text, We can see clearly that the old account of inerrancy did
and that a clear statement of absolute inerrancy without an not fit in with the general trend of the whole Constitution.
explanation of the biblical text as it stands could cause scandal. Thus the basic idea of Chapter II was to be further devel-
The third statement explicitly affirms the traditional doctrine, oped. This was attempted in a new formulation on the in-
but states that it is necessary to qualify inerrancy by saying errancy of Scripture: "Therefore, since everything asserted
that the statements of the sacred author are true in the sense by the inspired authors or sacred writers must be held to
be asserted by the Holy Spirit, it follows that the books of
that he asserts them to be true. They are not necessarily true
Scripture must be acknowledged as teaching firmly, faith-
if he does not assert them, or if he only asserts them to be
fully, and without error the truth of salvation." 134
probable, or sets them down as the opinion of others, or Qther
such things. But an objection was raised to the new formula:
Thus none of the Council fathers cited by Grillmeier ex- The first difficulty was not long in coming: if it was only
pressly contradicts the traditional teaching, although a denial and exclusively the veritas salutaris that was intended as the
of the traditional teaching could be the implication of several material object of inerrancy, then the veritates prifanae are
statements cited. From this it is reasonable to say that the simply placed outside this truth. Would this not mean that
fathers did not wish to contradict the traditional teaching, the Council was coming close to an interpretation of the
but wished to add something to it which would explain the extent ofinspiration that had been rejected in the nineteenth
appearances of the biblical text. A clear statement, even if century, namely as being limited to doctrines of faith and
morals? ... The vote of 22 September 1965 showed, in
true, of the doctrine of absolute inerrancy such as was first
133 Bishop Alberto Devoto, in Grillmeier, 208.
134 Grillmeier, 209-210.

82 83
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
The affirmation of the inerrancy of Sacred Scripture ought proposed does not explain these appearances, and so the fa-
to be made in other words. This formula is proposed: Since thers supposed that such a statement without an explanation
therefore all that the inspired author or hagiographer says of the appearances of the biblical text could be a cause of
ought to be held to be said by the Holy Spirit in the way scandal. If some of their statements contradict the traditional
in which it is said by the hagiographer, thence the books of teaching in their implications, this is not because the fathers
Sacred Scripture are to be said to exhibit truth in all their wished to contradict the teaching, but because the problem
parts, but in diverse ways according to the quality of the af-
had not been fully worked out.
firmation of the hagiographer. The reason is that the text [of
the Decree in progress] just as it lies does not seem to have Grillmeier continues by stating that these events led to a
considered the diverse strength of truth in diverse sentences new understanding of inerrancy:
of Sacred Scripture, according to the common teaching of We have quoted these points made by the Council fathers
exegetes. 133 in some detail, for we must be aware of this background
The first example claims that the sacred author manifests er- if we are to understand the fmal formulation of the nature
roneous beliefs, but does not teach his errors. This may or of the truth of Scripture. In accordance with the legitimate
may not contradict the traditional doctrine, depending on the method of the interpretation of conciliar documents in gen-
eral, here also the whole discussion in the Council and the
precise meaning of 'teaching'. The second statement does not
Theological Commission must be used as sources for a bet-
contradict the doctrine, but merely says that it is dangerous
ter understanding . . .
to make demands on the text without considering the text, We can see clearly that the old account of inerrancy did
and that a clear statement of absolute inerrancy without an not fit in with the general trend of the whole Constitution.
explanation of the biblical text as it stands could cause scandal. Thus the basic idea of Chapter II was to be further devel-
The third statement explicidy affirms the traditional doctrine, oped. This was attempted in a new formulation on the in-
but states that it is necessary to qualify inerrancy by saying errancy of Scripture: "Therefore, since everything asserted
that the statements of the sacred author are true in the sense by the inspired authors or sacred writers must be held to
that he asserts them to be true. They are not necessarily true be asserted by the Holy Spirit, it follows that the books of
if he does not assert them, or if he only asserts them to be Scripture must be acknowledged as teaching firmly, faith-
probable, or sets them down as the opinion of others, or Qther fully, and without error the truth of salvation." 134
such things. But an objection was raised to the new formula:
Thus none of the Council fathers cited by Grillmeier ex-
The first difEculty was not long in coming: if it was only
pressly contradicts the traditional teaching, although a denial and exclusively the veritas salutaris that was intended as the
of the traditional teaching could be the implication of several material object of inerrancy, then the veritates prcifanae are
statements cited. From this it is reasonable to say that the simply placed outside this truth. Would this not mean that
fathers did not wish to contradict the traditional teaching, the Council was coming close to an interpretation of the
but wished to add something to it which would explain the extent ofinspiration that had been rejected in the nineteenth
appearances of the biblical text. A clear statement, even if century, namely as being limited to doctrines of faith and
true, of the doctrine of absolute inerrancy such as was first morals? ... The vote of 22 September 1965 showed, in
133 Bishop Alberto Devoto, in Grillmeier, 208. 134 Grillmeier, 209-210.

82 8J
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
the modi submitted, that the fathers feared this false inter- inerrancy to all matters. Thus Grillmeier concludes that the
pretation of the veritas salutaris. Hence a large number of Second Vatican Council is to be interpreted in opposition to
fathers suggested simply returning to FormE, i.e., cutting the traditional teaching regarding inerrancy:
out "salutaris" and speaking now of "truth". Their reason-
ing was that the expression "truth of salvation" would, as In interpreting the doctrine of inerrancy we must start from
against the documents of the teaching office, limit inerrancy this point: "veritas, quam Deus nostrae salutis causa Litteris
to matters of faith and morals. 135 Sacris consignari voluit". "To have the truth written down
in the sacred books for our salvation" is thus presented as
This objection manifests what was stated above concerning
the motive (formal object) of inspiration. Whereas veritas
the intention of the Council fathers. They object that the salutaris had rather the character of a material object from
new formulation seems to contradict the traditional doctrine which veritas profana was distinguished, the words "to have
concerning inerrancy. Thus it is manifest that they accept the written down for the sake of our salvation" show a more
traditional doctrine. This objection caused a change in the careful approach, which makes possible a new solution of
document: the problem of inerrancy, and this is intentional. It would
be a simplification of the Council's position if one were to
Only in order to avoid a misuse ofthis expression-in the di-
say that the inerrancy of Scripture applied only to the mate-
rection of a limiting of inspiration-a new formula is cho-
rial that contained the truth of salvation (veritates salutares)
sen. 136 Veritas salutaris thus becomes "veritas, quam Deus
as opposed to secular truths (veritates profana). This would
salutis nostrae causa litteris sacris consignari voluit." 137 • • •
be to confront Scripture again with the I 9th century po-
Here the Theological Commission has followed a partic-
sition. It would also be a misunderstanding of the Coun-
ular aim-in opposition to the marked activity of a particu-
cil's intentions if one said that it had not produced anything
lar group in the Council and the attitude of the Pope to it-
new on the question of inerrancy beyond the position of
namely, to present the doctrine of the inerrancy of Scripture
the well-known scriptural encyclicals. The Council starts
in a way that was in harmony with the concept of Chapters
from a profounder understanding of the nature of Scrip-
I and II of the Constitution on Revelation and took more
ture, which presents an inseparable combination of divine
account of the modem difficulties than was possible in the
and human activity and yet leaves to each its own area. The
strict formulation of the papal encyclicals on Scripture, and
development ofthe text has shown us that ''monophysitism''
especially the schema of I962. 138
in the understanding of inspiration and inerrancy is to be
Grillmeier claims that the document was changed on account given up, as presented in the thesis of verbal inspiration, but
of the objection that it seemed to limit inspiration to the truth also in the version of the teaching on inerrancy found in
of salvation, and that the Theological Commission wished to the form of I 962 (and in the scriptural encyclicals) .139
extend inspiration to all matters, but did not wish to extend In this passage Grillmeier's position is that the Council must
be understood to deny the traditional doctrine of the inerrancy
135 Grillmeier, 210-211.
136 The suggestion is that this change was in order to prevent a limiting
of Scripture. He does not merely divide statements regarding
of inspiration, but not to prevent a limiting of inerrancy. faith and morals from other statements and say that only one
137 "The truth which God wished to be consigned to the holy books class is free from error, but he does say that not all statements
for the sake of our salvation."
138 Grillmeier, 214-215.
139 Grillmeier, 234-235.
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

are free from error. Thus he holds either that some statements Third, even if it is granted that Grillmeier uses the correct
regarding matters other than faith and morals are false, or that method of interpretation, he misunderstands the intention of
error infects even statements regarding such matters. 140 the Council fathers. It was shown above that the Council fa-
But there are four reasons that this interpretation of the thers did not wish to contradict the traditional teaching on
Council cannot be correct. First, it was sufficiently shown inerrancy, but wished to avoid scandal and to explain in a
above that the traditional teaching is a dogma of the Church, general way the presence of difficulties in Scripture.
and so the Council should not be interpreted to contradict Fourth, even if it is granted that Grillmeier uses the cor-
this teaching unless it does so according to its plain sense. rect method of interpretation and has rightly understood the
But the plain sense of the Council is fully in accord with the thought of the Council fathers, it does not follow that what
traditional teaching. Grillmeier himself would admit that the they said in the Council itself contradicts the former teaching.
inerrancy of Scripture is a dogma of the Church, but would From the text of the Council itself it is evident that it does not
assert that there has been a development in the Church's un- contradict that teaching. One cannot take the statement that
derstanding of the teaching. But the possibility of this kind of whatever is asserted by the human author is asserted by the
development in the teaching of the Church has been refuted Holy Spirit to mean either that the human author asserts some
above. false things, or even that it is not necessary to hold that the.
Second, Grillmeier's method of interpretation is flawed human author does not assert anything false. But the authority
from the start. The Council cannot be interpreted according of the Council could be used against the former teaching of
to the historical method that he employs, because the Council the Church only if the Council contradicted that teaching or
fathers who voted for the document could not assume that all stated that it was not necessary to accept that teaching. It thus
would know this historical process. Thus the fathers voting follows that to use the Council against the former teaching
for the document must be taken to be teaching what the doc- of the Church is rather an abuse than a use of the Council.
ument asserts in its final form and in its plain sense, which Thus the Second Vatican Council must be understood ac-
is not only entirely consistent with the traditional teaching, cording to its plain sense, which is that God asserts everything
but reaffirms this teaching. And if one maintains nonetheless asserted by the human author, and it follows from this that
that their teaching must be understood to oppose the tradi- Scripture is perfectly free from error.
tional teaching, a Council has authority only insofar as it has But it is not sufficient to show that this is the meaning of
Papal confirmation. But Grillmeier concedes, as cited above, the Council. Besides the objection that interprets Dei Verbum
that the Pope did not wish to put any limitation on inerrancy. to contradict the earlier teaching, a second objection that can
Thus even if some of the Council fathers desired such a lim- be made is that regardless of the meaning of Dei Verbum, the
itation, the Council insofar as it has authority cannot be in- earlier teaching does not bind, because the Church has in any
terpreted in this way. case rejected the teaching in the period after the Council.
Raymond Brown holds such a position. 141
140 In regard to the division between secular matters and questions of
141 Brown accepts the ftrst objection as well, but this does not need sep-
faith and morals, one might consider the teaching of Christ: "If I have
told you about earthly things and you do not believe, how can you be- arate treatment because he simply refers to Grillmeier's interpretation of
lieve ifl tell you about heavenly things?" (John 3:12). the Council.

86
 ON THE INERRANCY OF SCRIPTURE
David P. Bolin
Essential to a critical interpretation of church documents is cause it asserts the mutability of dogma, openly and deliber-
the realization that the Roman Catholic Church does not ately contradicting the definition ofVatican I cited above. 143
change her official stance in a blunt way. Past statements
Second, Brown is not quite accurate in his description of
are not rejected but are requoted with praise and then rein-
terpreted at the same time. It is falsely claimed that there the facts. The injustice that Brown does to Pius XII by say-
has been no change towards the Bible in Catholic Church ing that he intended to move away from the teaching of his
thought because Pius XII and Vatican II paid homage to doc- predecessors is manifest from the previous pages. It is indeed
uments issued by Leo XIII, Pius X, and Benedict XV and evident that Pius XII intended to reinforce the teaching of his
therefore clearly meant to reinforce the teaching oftheir pre- predecessors in its integrity, and he says explicitly that this is
decessors. What really was going on was an attempt grace- his intention. Similarly, as was shown above, Vatican II did
fully to retain what was salvageable from the past and to not wish to oppose the earlier teaching, but wished to avoid
move in a new direction with as little friction as possible. scandal and to seek an explanation for difficulties. And thus
To those for whom it is a doctrinal issue that the Church it is not falsely but rather truly claimed that there has been
never changes, one must repeat Galileds sotto voce response no change in the Church's teaching in regard to the doctrine
when told that it was a doctrinal issue that the earth does not of inerrancy.
move: 'E pur si muove' ('Nevertheless, it moves'). And the
Brown's "best proof of movement" is answered quite sim-
best proof of movement is the kind of biblical scholarship
practiced by ninety-five percent of Catholics writing today, ply by the fact that biblical scholars do not constitute the
a kind of scholarship that would not have been tolerated for Church's teaching office. Even if there were no explanation
a moment by church authorities in the first forty years of for the Church's relative silence since the Council, one would
this century. 142 not thereby be justified in rejecting the past teaching of the
Magisterium, or in saying that the past teaching is no longer
In the first place, Brown's position cannot be correct be- binding. In any case, it is reasonable to suppose that the rea-
son for this relative silence is the same as the Council's rea-
son for not adopting the more rigorous formulation: namely
142 Raymond Brown, The Critical Meaning of the Bible (Ramsey, NJ.:
that there has not yet been an adequate explanation for the
Paulist Press, 1981), 18-19, footnote 41. 'Ninety-five percent' is not appearances of Scripture. 144
one hundred percent. Cardinal Bea interprets the Council in accordance
Thus the teaching of the Second Vatican Council remains
with the traditional doctrine [The Word of God and Mankind (Chicago:
Franciscan Herald, 1967), 184-193]; cited by Brown in the following 1 4 3 In various places Brown attempts to justify this stance by Mysterium
footnote. Similarly, Pierre Grelot did his best to maintain the doctrine of Ecclesiae, a document of the Congregation for the Doctrine of the Faith.
inerrancy while attempting to explain the appearances of Scripture, just But this document merely says that the way in which a dogma is stated is
as the Council fathers wished to do. See his book, Introduction to the Bible, changeable, while the substance of the dogma is unchangeable: ''As for
tr. G. Patrick Campbell (New York, N.Y.: Herder and Herder, 1967), the meaning of dogmatic formulas, this remains ever true and constant in
esp. 400-404. More recently, Fr. William Most has written a rather more the Church, even when it is expressed with greater clarity or more devel-
polemical work defending inerrancy, Free From all Error (Libertyville, Ill.: oped" [Mysterium Ecclesiae, from an excerpt in Brown, Biblical Riflections
Franciscan Marytown Press, 1985). Fr. Most spends a great deal of time on Crises Fadng the Church (New York, N.Y.: Paulist Press, 1975), II7-
on particular objections and exegetical ways of defending inerrancy, and n8].
often seems not to appreciate the force of the more general objections 144 The Church has not been entirely silent. Magisterial documents con-
to the doctrine. tinue to quote Scripture as absolutely authoritative, manifesting a con-

88
 ON THE INERRANCY OF SCRIPTURE
David P. Bolin
III. The Rule of Faith Considered by Reason
binding, and must be understood according to its plain sense,
which is that all that is asserted by the human author is asserted
by the Holy Spirit. But the Holy Spirit cannot be said to as- A. Inerrancy considered in itself
sert any error whatsoever, and therefore it is necessary to say The doctrine of the inerrancy of Scripture must now be con-
that the original formulation was quite correct. Everything sidered by reason. It will be considered first in itself and sec-
asserted by the human authors of Scripture is free from error ond in relation to theology as a whole. With respect to the
in every matter, whether sacred or profane. But it is necessary first task, the doctrine in itself will be considered and_ then
to reconcile this truth with the general appearances of the text objections to the doctrine will be answered._ The consld~ra­
of Scripture as it stands in order to fulftll the intentions of the tion of the doctrine in itself has two parts. Flrst the doctnne
Council fathers, and so this will be in part the purpose of the will be proven by reason and then contrary positions will be
remainder of this work. considered. It is necessary to begin with some other revealed
truth in order to prove the doctrine, because the inerrancy of
Scripture cannot be established by natural reason alone. Now,
the Church not only teaches the doctrine of inerrancy, but
also gives reasons for its teaching, some of which have been
tinued belief in the doctrine of inerrancy. The Catechism reaffirms the
teaching of the Council, "The inspired books teach the truth. 'Since seen in passing in the flrst part of this work. The best ~ay to
therefore all that the inspired authors or sacred writers affirm should be approach the issue, therefore, is to consult the authonty of
regarded as affrrmed by the Holy Spirit, we must acknowledge that the the Church once again, in order to filld the argument. Then
books of Scripture firmly, faithfully, and without error teach that truth the argument can be considered in greater detail.
which God, for the sake of our salvation, wished to see confided to
the Sacred Scriptures' '' [Catechism of the Catholic Church (San Francisco,
I. INERRANCY PROVEN BY REASON
Calif: Ignatius Press, 1994), 107]. Similarly,PopeJohnPauliimanifests
his belief in this doctrine in various ways. For example, he said during an
address given on April 23, 1993, "Thus we note that, despite the great a. Direct proof of the inerrancy of Scripture
difference in the difficulties they had to face, the two encyclicals [Prov-
identissimus Deus and Divino Afflante Spiritu] are in complete agreement Pope Leo XIII offers a fairly long argument establ~shing t~e
at the deepest level. Both of them reject a split between the human and inerrancy of Scripture, which has been cited above ill consid-
the divine, between scientific research and respect for the faith, between ering the teaching of the Church. It would be useful to return
the literal sense and the spiritual sense. They thus appear to be in perfect once again to this argument.
harmony with the mystery of the Incarnation. The strict relationship
uniting the inspired biblical texts with the mystery of the incarnation It may also happen that the sense of a pas~age remains ~­
was expressed by the Encyclical Divino Afflante Spiritu in the following biguous, and in this case good hermene~t1cal me~h~ds will
terms: Just as the substantial Word of God became like men in every re- greatly assist in clearing up the obscunty. B_ut 1~ 1s. abso-
spect except sin, so too the words of God, expressed in human languages, lutely wrong and forbidden either to narrow ms~1rat10n to
became like human language in every respect except error" (from The certain parts only of Holy Scripture or to admit that t~e
Interpretation of the Bible in the Church, par. s-6). Thus Pope John Paul II sacred writer has erred. As to the system of those who, ill
shows that he accepts the teaching of the encyclicals and therefore refuses order to rid themselves of these difficulties, do not hesitate
to divide the human sense from the divine sense in order to allow for
to concede that divine inspiration regards the things of faith
error in Scripture.

9I
90
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
and morals, and nothing beyond, because (as they wrongly This argument proceeds by the following steps. The Pope's
think) in a question of the truth or falsehood of a passage first proposition is that all Scripture is inspired by God. From
we should consider not so much what God has said as the this it follows that God is the author of all of Scripture, and
reason and purpose which He had in mind in saying it-
from this that not even the human instrument can fall into
this system cannot be tolerated.
error, because this would "either pervert the Catholic notion
For all the books which the Church receives as sacred
and canonical are written wholly and entirely, with all their of inspiration or make God the author of such error." But
parts, at the dictation of the Holy Spirit; and so far is it from God cannot be the author of any error. Therefore even the
being possible that any error can coexist with inspiration, human author cannot be the author of any error.
that inspiration not only is essentially incompatible with er- In brief, the argument consists of the major that nothing
ror, but excludes and rejects it as absolutely and necessarily that has God for its author is false, and the minor that every
as it is impossible that God Himself, the supreme Truth, can part of Sacred Scripture has God for its author. The conclu-
utter that which is not true .... sion is that no part of Sacred Scripture is false. This is the same
Hence, because the Holy Spirit employed men as his in- argument that was made from the authority of Scripture itself
struments, we cannot, therefore, say that it was these in- in the first part of this work.
spired instruments who, perchance, have fallen into error, But one might object that this does not prove that the hu-
and not the primary author. For, by supernatural power, He
man author of Scripture cannot make a mistake, because the
so moved and impelled them to write-He so assisted them
conclusion is not that no part of Scripture contains error in
when writing-that the things which He ordered, and those
only, they, first, righdy understood, and then willed faith- any manner, but that no part of Scripture contains error in-
fully to write down, and fmally expressed in apt words and sofar as God is the author. For example, Scripture says, "In
with infallible truth. Otherwise, it could not be said that the pride of their countenance the wicked say, 'God will not
He was the Author of the entire Scripture.... seek it out'; all their thoughts are, 'There is no God.' " 146
It follows that those who maintain that an error is possi- Thus the sentence, "There is no God," is part of Scripture,
ble in any genuine passage of the sacred writers either per- and this sentence is certainly false. But God is not the author
vert the Catholic notion of inspiration or make God the of this sentence as asserting it himself, but as expressing the
author of such error. And so emphatically were all the Fa- mind of the wicked. But some do indeed believe that God
thers and Doctors agreed that the divine writings, as left by does not exist, and so the sentence is not false insofar as God
the hagiographers, are free from all error, that they labored is its author. Similarly, one might think that because God and
earnesdy, with no less skill than reverence, to reconcile with
man are not authors of Scripture in the same respect, some
each other those numerous passages which seem at variance
part of Scripture can be false insofar as man is the author, but
-the very passages which in great measure have been taken
up by the "higher criticism"; for they were unanimous in not false insofar as God is the author. But according to Pope
laying it down that those writings, in their entirety and in all Leo XIII this position perverts the Catholic understanding
their parts were equally from the afflatus of Almighty God, of inspiration. In order to understand this it is necessary to
and that God, speaking by the sacred writers, could not set consider the argument in greater detail.
down anything but what was true. 145 First the major will be considered, and then the minor.

145 Providentissimus Deus, 25-27.

92 93
 r
ON THE INERRANCY OF SCRIPTURE David P. Bolin

That God is not the author of error is not explicitly denied these two parallel claims are necessarily true, because these
by anyone involved in the debate concerning the inerrancy positions are particular forms of a more universal truth. God,
of Scripture, but nonetheless this consideration is necessary the first truth, cannot be the proper cause of any error at all,
in order to attain a complete understanding of the matter. To and authorship and revelation are particular manners of caus-
understand this it is beneficial to consider St. Thomas' treat- ing. God is truth itself, and therefore he cannot be the cause
ment of the virtue of faith. of error, just as heat cannot be the cause of cold, or good of
St. Thomas argues that one cannot believe something false evil.
by divine faith: Thus it follows that faith can assent to Sacred Scripture,
It is to be said that nothing falls under any power, habit, or and error is excluded from it, insofar as God is its cause.
act, except by reason of the formal object, as color cannot But infidelity can be all about all the things that are contained
be seen except through light, and a conclusion cannot be in Sacred Scripture: for whatever of these a man should deny,
known except through the medium of demonstration. But he is held to be unfaithful. ... And to them [revealed truths
it was said that the formal account of the object offaith is the concerning created things, including the matters contained
first truth. Whence nothing can fall under faith except in- in Sacred Scripture] also we assent on account of the divine
sofar as it stands under the first truth, under which nothing truth. 149
false can stand, just as non-being cannot stand under being,
nor evil under goodness. Whence it follows that nothing But the problem raised above still remains. Perhaps part of
false can stand under faith. 147 Scripture is false, not insofar as it is from God, but insofar as
it is from man. In order to resolve this difficulty it is necessary
The formal object of faith is said to be the first truth because to consider the minor of the argument for the inerrancy of
one assents by faith to what is revealed by God, who is the Scripture, which is that God is the author of the whole of
first truth. Scripture.
So therefore in faith, if we consider the formal account of It seems that the original sense of the claim that God is the
the object, it is nothing other than the first truth: for the author of the Old and New Testaments was that God is the
faith about which we speak does not assent to anything ex- source of both Testaments. Testament was also understood
cept because it is revealed by God; whence faith is based broadly, because it included the whole temporal dispensation.
upon divine truth as a medium. 148 The Church condemned Marcion and his followers because
The reason that faith cannot assent to anything false is there- they claimed that one God was the source of the Old Covenant
fore that faith assents to what is revealed by God, while noth- and a different and better God was the source of the New.
ing revealed by God can be false because something false can- If 'author' is understood in this wide sense, one cannot say
not "stand under" the first truth. The same reason can be that God is not the author of any part of Scripture without
given in order to explain the fact that God cannot be the au- implying the existence of another God. But as the doctrine
thor of error. It is not necessary to understand the precise developed the term was narrowed to mean something much
meaning of authorship or of revelation in order to see that more specific, by analogy with the use of the term as applied
to the human author of a book. This more narrow use of
147 Summa Theologiae, II-II, I, 3, corp.
148 Summa Theologiae, II-II, I, I, corp. 149 Summa Theologiae, II-II, I, r.

94 95
 ON THE INERRANCY OF SCRIPTURE
David P. Bolin
the term can be seen in Pope Leo XIII's argument presented
imagines that God has written, one affirms also that he has
above. taught, that he has defined Himself in Scripture; from that
One form of the Modernist heresy maintains that God is revelation are drawn the laws of thought; and all that does
author only in the sense that he is Creator. One claims, "God not conform, that is to say all effort toward a greater truth,
is the author of the Bible just as he is the architect of St. Peter's ~very new acquisition of the human spirit is rejected. It
in Rome and Notre Dame in Paris." 150 Similarly, another says, Is thus that a mythological concept becomes a barrier that
one would like to make insurmountable, not only for the
In one sense therefore God, in this view, is the author of
progress of science, but for all progress of humanity. 153
prophecy only in the same way that He is the author of
everything that any man says or writes .... Hence, that If this statement is compared with the teaching of St. Thomas
God is the author of our thoughts does not mean that He on the _authority of Scripture, it becomes clear that Loisy is
has thought them; nor has He willed what we will; or said not entirely wrong about the traditional authority ascribed to
what we have said; or done what we have done. 151
Scripture, although he may be wrong to assert that this au-
.
t h onty prevents progress.
154
The second example, by Tyrrell, shows the consequences of St. Thomas teaches that sacred
this position. If God is the author of Scripture only insofar doctrine judges all other sciences:
as he is the Creator, then he is not more the author of Scrip-
ture than he is the author of every book that has ever been And therefor_e i~ does not pertain to it [sacred doctrine] to
prove the pnnctples of other sciences, but only to judge
written. From this it would follow that Scripture has no more
about them; for whatever is found in the other sciences op-
authority than any other book. This is not an accidental con-
posed to the truth of this doctrine, the whole is condemned
sequence of the Modernist position, but is the reason for the as false; whence it is said in 2 Corinthians 10:4, "destroying
position. As Burtchaell points out, "It should be noted that counsels, and every height extolling itself against the science
in 1907 Loisy admitted that he had no belief in God or in ofGod.'' 155
any spiritual reality ... " 152 Loisy thus does not actually hold
the stated position, but wishes Catholics to hold this position The strongest form of argument used in sacred doctrine is
in order that Scripture's authority may be removed. Thus he the argument from the authority of Scripture.
says, It is to be said that to argue from authority is most of all
To imagine that God has written a book is to commit the proper to this doctrine, because the principles of this doc-
most infantile ofanthropomorphisms; but, naive as it sounds tri~e are had by revelation, and so it is necessary that it be
in itself, the ambiguity is terrific in its consequences. As one believed on the authority of those to whom the revelation
was 11_1ade. Nor does this derogate from the dignity of this
150 AlfredLoisy, Simples Riflexions sur le Decret du Saint-Office Larnentabili ~octrme; for although the argument from authority which
sane Exitu et sur l'Encyclique Pascendi Dominici Gregis (2nd ed.; Cef- Is founded upon human reason is the weakest, the argument
fonds: chez I' auteur, 1908), 45; cited by James Burtchaell, Catholic Theo· from authority which is founded upon divine revelation is
ries if Biblical Inspiration since r 8 ro (Cambridge: University Press, 1969), the most efficacious .... But it [sacred doctrine] uses the
228.
151 George Tyrrell, The Church and the Future (London: The Priory Press,
153
Loisy, Simples Riflexions, 45; cited by J. Burtchaell 228.
1910), 165-166; cited by Burtchaell, 206. 154 Th. d ,
1s epends on what one considers as progress.
152 Burtchaell, 228. 155 Summa Theologiae, I, I, 6, ad 2.

97
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

authority of canonical Scripture properly, and concluding Scripture, and of the whole temporal order. Later the state-
with necessity. 156 ment was taken in a more specific sense, as was said above. The
Thus St. Thomas holds the position attacked by Loisy, that reason for this development is that this teaching of the Church
anything whatever found in the other sciences contrary to rests upon something more fundamental, namely, Scripture.
Sacred Scripture must be entirely rejected. This disagreement This foundation provides a source of development, and there-
shows the necessity of taking the divine authorship of Scrip- fore also a source of understanding the doctrine in its devel-
oped form.
ture in a more specific sense, as do St. Thomas and Pope Leo
XIII, if one does not wish to deny the authority of Scripture Scripture asserts that God is its author in various ways.
entirely, as Loisy does.
Concerning this salvation, the prophets who prophesied of
On the other hand, one cannot say that God is the au-
the grace that was to be yours made careful search and in-
thor of Scripture in the precise manner that a man writes out quiry, inquiring about the person or time that the Spirit of
a book with his own hands. Some things in Scripture are Christ within them indicated when it testified in advance
more attributed to the man writing Scripture than to God. to the sufferings destined for Christ and the subsequent
St. Thomas gives the example, "Whence also the Apostle said glory.159
in I Corinthians 7:12, when he would give a certain coun-
sel, 'I speak, not the Lord.' " 157 And in general the human Here St. Peter teaches that when the prophets testified to the
authors of Scripture often attribute things to themselves that future coming of Christ, the Spirit of Christ, who is a divine
they do not intend to be attributed to God, as was stated in Spirit, also testified to the same. King David makes a similar
the introduction to this work. "If it is well told and to the remark about himself: "The spirit of the Lord speaks through
point, that is what I myself desired; if it is poorly done and me, his word'is upon my tongue." 160 Thus David says that
mediocre, that was the best I could do." 158 The author of this when he speaks the spirit of the Lord speaks through him,
text does not wish to assert that God could not write a better and that David's words are the words of the divine Spirit.
account. It is therefore necessary to account for the fact that Similarly, in other places the words of Scripture are directly
some things are to be attributed to the human author that attributed to the Holy Spirit. "Paul made one further state-
cannot be attributed to God, but without denying, as do the ment: 'The Holy Spirit was right in saying to your ancestors
Modernists, that God is truly the author of Scripture. through the prophet Isaiah .. .' " 161 In several of these cases
In order to understand the truth of the matter, it is ben- the reason for the attribution could be that the quotation was
eficial to consider the source of the claim that God is the of a text spoken from the person of God. But as was said in
author of Scripture. At the beginning of the discussion of the first part of this work, this does not happen only when
this claim as the minor in the argument for the inerrancy of the words of God spoken as from his own person are quoted.
Scripture, it was stated that the original meaning of this state- "Of the angels he [God] says, 'He makes his angels winds,
ment, in the Church's teaching, was that God is the source of
159 I Peter I:Io-n. A similar example, quoted in the first part of this
156 Summa Theologiae, I, I, 8, ad 2. work, can be found in Acts I:I6-2o.
157 Summa Theologiae, I-II, 92, 2, ad 2. 160 2 Samuel23:2.
158 2 Maccabees I5:38. 161 Acts 28:25.

99
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ON THE INERRANCY OF SCRIPTURE David P. Bolin

and his servants flames of fire.' '' 162 In such places it is claimed inspiration of Scripture extends to all the books of both the
that God said what the human authors of Scripture said. Old and New Testaments, as was shown in the first part of
All of the above passages can be summarized by the last one, this work. Whether or not it can be proven conclusively from
which says that the words of the men who wrote Scripture Scripture, according to the understanding of the Church it is
are also the words of God, that is, that what these men said, necessary to extend the words of David concerning himself
God said. Writings of which this is true are called inspired, to the whole of Scripture: whatever the human authors of
being the effect of the Holy Spirit. This name is also taken Scripture said, the Holy Spirit said through them.
from Sacred Scripture. Thus the claim that God is the author of Scripture rests
But as for you, continue in what you have learned and upon the more fundamental position, taught by Scripture it-
firmly believed, knowing from whom you learned it, and self and extended by the Church to the whole of Scripture,
how from childhood you have known the sacred writings that God said what the human authors of Scripture said.
that are able to instruct you for salvation through faith in
This belief [in the authorship of God] has been perpetually
Christ Jesus. All scripture is inspired by God and is useful
held and professed by the Church in regard to the books of
for teaching, for reproof, for correction, and for training in
both Testaments; and there are well known documents of
righteousness, so that everyone who belongs to God may
the gravest kind, coming down to us from the earliest times,
be proficient, equipped for every good work. 163
which proclaim that God, who spoke first by the Prophets,
Which "Scripture" (graphe), or "sacred writings" (hiera gram- then by His own mouth, and lastly by the Apostles, com-
mata), are inspired by God is not entirely clear from this pas- posed also the canonical Scripture, and that these are His
sage. If Scripture is taken as writings in general, then it seems own oracles and words-a Letter written by our Heavenly
to be asserted that all written things are inspired by God, Father and transmitted by the sacred writers to the human
which is neither true nor the meani.:.g intended by St. Paul. race on its pilgrimage so far from its heavenly country. 166
Thus this must be taken in a more limited sense. It is reason- The words of Scripture, words of men inspired by God, are
able to say that St. Paul refers to the Old Testament, because the words of God. From this the solution to the original dif-
it is customary to refer to it as what is 'written.' Christ argues ficulty, namely, that perhaps something in Scripture might be
against Satan, "It is written, 'One does not live by bread alone true insofar as God is its author and false insofar as man is its
•• .'' 164 Thus it seems that inspiration is attributed to the Old author, is evident. If the human author said something false,
Testament. But one might suppose from the context that St. then God said something false, since what is said by the hu-
Paul also refers to certain New Testament writings, because man author is said by God. But this is opposed to the major
he says that these writings instructed Timothy with respect of the argument establishing Scripture's inerrancy insofar as
to the faith in Jesus Christ. 165 But regardless of which books
St. Paul speaks of in this place, the Church recognizes that the prophetic of Christ. Even so, certain New Testament writings seem to
have been counted as Scripture even at the time, as in this passage: "For
162 Hebrews 1:7. the scripture says, 'You shall not muzzle an ox while it is treading out
163 2Timothy 3:14-17. the grain,' and 'The laborer deserves to be paid'" (I Timothy s:I8). The
164 Matthew 4:4, Luke 4:4. two quotations are taken from Deuteronomy 25:4 and Luke 10:7. Thus
165 This conclusion does not follow of necessity, since Timothy could
the Old Testament and the Gospel of Luke are equated as Scripture.
also be instructed by the Old Testament insofar as it is understood as 166 Pope Leo XIII, Providentissimus Deus, 3-4.

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 ON THE INERRANCY OF ScRIPTURE David P. Bolin

it is from God, and so it is necessary that Scripture should be pointing out something which was signified by the word of
true also as regards the human authors. the one simply speaking, or commanding. 168
But someone might attempt to preserve the force of the St. Thomas does not mention the written word in this pas-
objection by saying that it is not necessary to take 'saying' sage, because it is not necessary for an understanding of the
in such a strong sense. The Psalmist did not say that there Trinity, but it could be added that the written word is called a
is no God, but he did speak words that signify the denial of word insofar as it signifies the spoken word. In another place
God's existence, in order to express the mind of the wicked. St. Thomas explains how one can use these senses to speak
Similarly, perhaps the human author of Scripture said some- of the word of God.
thing false, while God did not say something false, but spoke The word of the voice, therefore, because it is goes forth in
words that signify something false, but with another purpose a bodily manner, cannot be said of God except metaphori-
in mind, just as did the Psalmist. The Psalmist did not say that cally: insofar as either creatures, or their motions, produced
God does not exist, but that some men believe this. by God are called his word insofar as they signify the di-
In order to answer this form of the objection it is necessary vine understanding as an effect signifies its cause. Whence,
to consider the nature of speech. In his consideration of the for the same reason, neither will the word which bears an
Second Person of the Trinity, St. Thomas discusses the nature image of voice be able to be said of God properly, but only
of words. metaphorically; and thus the ideas of things to be made are
called the word of God. But the word of the heart, which
In order to understand this, it should be known that among is nothing other than what is actually considered by the un-
us word is said properly in three ways, while in a fourth way derstanding, is said properly of God, because it is entirely
it is said improperly or figuratively. More manifestly and removed from materiality and every defect; and things of
commonly among us that is called a word which is brought this kind are said properly of God, as knowledge and the
forth by the voice. This proceeds from the interior with thing known, understanding and the thing understood. 169
respect to two things found in the external word, namely
Here St. Thomas distinguishes several metaphorical senses,
voice itself and the signification of voice. For voice signifies
the concept of the intellect, according to the Philosopher in while in the previous passage he speaks of only one. The rea-
book I of On Interpretation; and again voice proceeds from son for this is that in the latter passage he shows how the
signification or imagination, as is said in the book On the senses can be modified so that something can be called God's
Soul. But voice that does not signify anything cannot be word, while in the former passage he simply distinguishes the
called a word. The external voice is called a word, there- senses present in common speech. In order to understand the
fore, from this, that it signifies the interior concept of the relation between these two passages, it is necessary to con-
mind. Thus the interior concept of the mind is frrst and sider the four senses distinguished in the frrst passage, and
principally called a word; secondarily voice that signifies how these senses can be used to speak of God's word.
the interior concept; thirdly the imagination of voice .... The frrst kind of word is the interior word, the concept
But in a fourth way, what is signified or effected by a word of a thing understood. For example, one who understands
is figuratively called a word, as it is customary to say, this is
the word that I said to you, 167 or that the king commanded, of the kind.
168 Summa Theologiae, I, 34, I, corp.
167 It is now more customary to say, "That's what I said," or something 169 De Veritate (Rome: Marietti, 1914), 4, I, corp.

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 ON THE INERRANCY OF SCRIPTURE David P. Bolin

man must form a concept of man. This kind of word is said of all flesh; is anything too hard for me?" 172 It is not clear
properly of God, and signifies the concept proceeding from whether Jeremiah actually heard a voice, or only perceived this
the mind of God. "In the beginning was the Word, and the by imagination or intellect. 173 But the written text of Scrip-
Word was with God, and the Word was God." 170 ture first signifies these words as sounds, and through the
Second is the word of the voice, and along with this the words as sounds it signifies the divine understanding, even if
written word, which is called a word because it signifies the the words as sounds might not have existed actually. Similarly,
word of the voice. This is the most manifest kind of word. St. the written text of this work signifies speech, and concepts
Thomas says that God can be said to have a word of this kind through speech, although some parts of it have never been
only metaphorically, but this metaphorical sense is not the spoken.
metaphorical fourth sense in the first passage. For St. Thomas The example from Jeremiah signifies the divine understand-
explains that something is called a word in this second sense ing in the manner of something spoken by God himsel£ Most
because it signifies the divine understanding, while something of the text of Scripture does not signify in this manner, and
is called a word in the fourth sense because it is something some of it has direct reference to man as the speaker, as has
signified by a word. Thus something is said to be God's word been seen previously. But nonetheless it is necessary to say
in the second way when it is produced in order to signify the that the whole of Scripture is the word of God in this sense.
divine understanding, and it is metaphorical in this respect, Scripture is not the eternal Word of the Father, and it will
that God does not produce it in a bodily manner. "And a voice shordy be shown that Scripture is not the word of God in
from heaven said, 'This is my Son, the Beloved, with whom any of the other senses besides the one considered here. It
I am well pleased."' 171 This was not a voice produced by will then be necessary to return to the problem of Scripture's
bodily organs, but it is called a voice because it was the sound manner of signifying the divine understanding.
of a voice, and because God produced it in order to signify The third kind of word is the imagination of the word to
the mind of the Father. Thus there are two things involved be spoken. In order to speak one must ftrst imagine the words
that make this the word of the Father. First, God produced a to be spoken. This cannot exist in God properly because God
voice. Second, he produced it in order to signify his under- does not have an imagination, since the imagination is a power
standing. It is for this reason that this voice is the voice of the present in a bodily organ. But St. Thomas says that it exists
Father alone, although the Son and the Spirit cooperated in in God metaphorically, and thus God's ideas of things to be
producing the voice. It is only intended to signify the under- created are called words. The ftrst chapter of Genesis offers
standing of the Father, which happens to be the same as the examples of this usage. "Then God said, 'Let there be light';
understanding of the Son and Spirit. and there was light." 174 God's word in this example is not a
In the same way a written word can be called a word of created being, but his own idea of the thing to be made. The
God. The prophets offer good examples of this. "The word words of Scripture are not words of God in this sense, because
of the Lord came to Jeremiah: See, I am the Lord, the God
172Jeremiah 32:26.
17oJohn I:I. 173 C£ De Veritate, 12; Summa Theologiae, II-II, 171-174·
171 Matthew 3:17. 174 Genesis 1:3.

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ON THE INERRANCY OF SCRIPTURE David P. Bolin

the words of Scripture are created beings, while words in this is necessary to insist on this because one might be tempted to
sense are uncreated ideas. deny that certain parts of Scripture express the mind of God
Fourth, the thing effected or signified by a word is called in order to resolve difficulties or in order to account for the
a word. This usage is metaphorical even in earthly matters. If manner of expression used in Scripture.
someone points to some result and says, 'This is what I said,' Scripture is therefore the word of God in the sense that it
the meaning is 'This was signified by what I said.' Similarly, is a written word produced by God with the purpose of sig-
in the Lord's prayer, 'Thy will be done,' means, 'May the nifying and communicating something present in his under-
thing signified by Thy command be done.' 175 In this sense standing. Now the two problems raised above can be resolved.
all created things could be called the word of God insofar as First the human manner of expression found in Scripture will
they are effected by and expressed in the divine Word. "In be considered, and then the objection that the human author
the beginning was the Word, and the Word was with God, of Scripture could make a false statement without God say-
and the Word was God. He was in the beginning with God. ing anything false. Now, God does not speak words in a bod-
All things came into being through him, and without him not ily manner as men do, and so words signify his thought in
one thing came into being.'' 176 Thus all created things are the various ways depending on the way in which his words are
effect of the divine Word, and are expressed in the divine Word. produced. Sometimes his words are produced as if from his
"Because God in one act understands both himself and all own person. "Then a voice came from heaven, 'I [the Father]
things, his single Word is expressive not only of the Father, have glorified it [the name of the Father], and I will glorify it
but also of creatures." 177 again.' " 178 In this case the voice from heaven is not produced
Scripture is the word of God in this sense insofar as it is part in a bodily manner, but it expresses the mind of God in the
of creation, but one cannot say that some parts of Scripture same way that a man would express his mind if he spoke these
are the word of God in this sense alone. Something is a word words.
of God in this sense not because it signifies the divine under- At other times God expresses himself in other ways. An
standing, but because it is the effect of the divine understand- example of this can be found in the conversation between
ing. But this is true of all created things, as was said above. Balaam and his donkey.
Thus if Scripture or parts of Scripture are the word of God in Then the Lord opened the mouth of the donkey, and it said
this sense alone, one must conclude with Loisy that Scripture to Balaam, "What have I done to you, that you have struck
or parts of Scripture have no special authority whatsoever, me these three times?" Balaam said to the donkey, "Because
and are not more the word of God than any other words, or you have made a fool of me! I wish I had a sword in my
even than anything else. But this is clearly incompatible with hand! I would kill you right now!" But the donkey said to
a Christian understanding of Scripture. Thus it is necessary to Balaam, "Am I not your donkey, which you have ridden all
say that Scripture is the word of God in the second of the four your life to this day? Have I been in the habit of treating
senses discussed, since the other three have been excluded. It you this way?" And he said, "No." 179
In this passage it is God who "opened the mouth of the don-
175 C£ Summa Theologiae, II-II, 83, 9, ad 1.
176John 1:1-3. 178 John 12:28.
177 St. Thomas Aquinas, Summa Theologiae, I, 34, 3, corp. 179 Nwnbers 22:28-30.

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 ON THE INERRANCY OF SCRIPTURE David P. Bolin

key." Nonetheless the words are attributed to the donkey, donkey is the divine thought. Thus it is not necessary to limit
and the donkey refers to itself as Balaam's donkey. But if one the claim that Scripture is the word of God in order to un-
considers this example, it is necessary to say that the words derstand how it can be written in a human manner.
of the donkey are more truly the words of God. The donkey Next it is necessary to resolve the problem that Scripture
is an irrational animal, and has no thought to express. Thus might be false insofar as it is from man but true insofar as it
the thought expressed in the words of the donkey can only is from God. Scripture was not written by one man alone,
be God's thought, since God is the one responsible for the but by many men. The four Gospels, for example, were not
words. But the donkey's words signify God's thought in the written by one and the same man, but by several men. Each
particular manner proper to the situation. The words are pro- man was therefore an author of a part of Scripture rather than
duced as proceeding from the donkey, and thus signify in the the whole. Now, there are some things belonging to part of
corresponding manner. When the donkey refers to itself as a written work precisely insofar as it is a part of a greater
Balaam's donkey, this shows neither that the donkey knows whole. For example, the conclusion of an argument cannot
that it is Balaam's donkey, since it knows nothing, nor that stand alone, but it is a conclusion only by following from
God calls himself a donkey, but rather that God knows that the argument. It therefore follows that someone cannot be an
the donkey is Balaam's. Thus the mode of signification of the author of a conclusion as a conclusion unless he understands
words is taken from the fact that the words proceed from the the argument and sets down the conclusion as following from
donkey, while the mind expressing itself in the words is the the argument. Similarly, the subject of a sentence is a subject
mind of God. only in relation to the rest of the sentence. With respect to
Now, Scripture is not only the word of God, but it was also such matters none of the human authors of Scripture is a per-
written by men. St. Augustine combines these two elements. fect author, because none perfectly understands the whole of
''And in reading it [Scripture], men seek nothing more than to Scripture. God alone is the perfect author of Scripture with
fmd out the thought and will of those by whom it was written, respect to these things. The human author might even be able
and through these to fmd out the will of God, in accordance to make mistakes with respect to the larger framework, be-
with which they believe these men to have spoken." 180 The cause this would not seem to prevent his true authorship of
meaning of this is that Scripture is not only the words of God the substance of the part, but only of the part as a part. 181 This
expressing something of his understanding, but also human would not involve a false statement, for reasons to be given
words expressing men's understanding, that is, that men and below.
God are authors of the same written work as communicating There are other things belonging to a text as a whole, even
a certain understanding. It follows from this that Scripture
receives its mode of signifying from the men writing it, just as 181 To a certain degree the human author must be able to make such

the speech of Balaam's donkey received its mode from the an error. For example, if one author inserts something into the text of
fact that the words were produced as proceeding from the a previous author, the intentions of the ftrst author with respect to the
division of the text can no longer carry their full force, since the original
donkey. Nonetheless the thought expressed in Scripture is the
divisions do not allow for the inserted text. Thus whenever a book of
divine thought, as the thought expressed in the words of the Scripture has more than one author in such a way, it follows that some
such intentions of the original author are revoked in the ftnal form of
180 On Christian Doctrine, II, 5, in NPNF, 1st Series, 2:536-537. the text of Scripture.

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ON THE INERRANCY OF SCRIPTURE David P. Bolin

if the text is a part of something larger. For example, the con- of it insofar as it is significant. Thus it follows that nothing
clusion of an argument is a certain statement, even without belongs to the whole of which a man is the author which is
the consideration that it is a conclusion, and this belongs to not present when his text is understood as a part of a greater
it as itself a whole. Similarly, the subject of a sentence signi- whole.
fies something as a whole word or phrase, even without the From the distinction between things pertaining to a part
consideration that it is the subject of a sentence. as a part and things pertaining to a part as a whole in itself,
With respect to these matters, a human author of Scrip- it follows that if assertion pertains to a sentence only insofar
ture may be a perfect author, since he might understand the as it is part of a larger text, the human author might be able
whole of which he is an author. But it cannot be said that it is to assert something false without God asserting something
necessary that he should understand the whole, because the false. But assertion and denial belong to sentences as wholes,
human author is a deficient instrument: "Because the mind of not only to sentences as parts of a larger text. This can be
the prophet is a deficient instrument . . . even true prophets seen in the example of the conclusion of an argument. If a
do not know all the things which the Holy Spirit intends in conclusion is considered apart from the argument, it does not
their visions, words, or deeds." 182 Thus the human author remain a conclusion. But it remains a statement asserting a
may not know everything which belongs to his text even in- certain truth. Thus assertion pertains to a sentence as a whole
sofar as it is itself a whole. But even if he does not understand in itsel£
all, it is impossible that anything should belong to his text as But what pertains to the part insofar as it is a certain whole
a whole in itself that does not belong to his text when it is remains even when the part is understood in relation to a
understood as a part of the larger whole. The reason for this greater whole, as was said above. Thus it follows that what-
is that he would not only not be an author of the part as part, ever is asserted by the human author of a particular sentence
but he would no longer be an author of even the substance must be understood to be asserted by the sentence even when
of the part. For example, if the subject of a sentence has one it is taken as a part of the whole of Scripture. From this it
meaning as an individual word, but does not have this mean- follows that whatever is asserted by the human authors of
ing when it is part of a sentence, then one who is an author Scripture is asserted by God, who is the author of the whole
of the individual word is not strictly speaking the author of of Scripture.
any part of the sentence. If someone writes the word 'bat', It therefore follows that if the human author of Scripture
intending to signify a flying creature, and another man adds asserts something false, then God asserts something false. But
to his word in order to complete a sentence, but intending this is impossible. Therefore it is impossible that the human
to use this word in order to signify a wooden stick, the first author should assert something false in any part of Scripture.
writer is an author of no part of the sentence except materi- Thus the difficulty raised above has been resolved.
ally. That is to say, he is not the author of a word, something In one sense the question of this work has now been suffi-
signifying understanding, but he is only the author of matter ciently resolved, since it has been shown that it is necessary to
which can be used in order to signify. But it was said that hold that Scripture is free from error both from the Church's
both the human and divine authors of Scripture are authors tradition and by the use of reason. Now, some object not
only to the doctrine itself, but also to manner in which the
182 St. Thomas Aquinas, Summa Theologiae, II-II, 173, 4, corp. doctrine is considered. This objection should therefore be

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 ON THE INERRANCY OF SCRIPTURE David P. Bolin

answered before going on to consider opposing positions. rather on Scripture itsel£ Second he says that one should not
The objection is clearly expressed by Burtchaell: use ''a priori methods ofargumentation.'' In context this seems
Yet throughout our period conciliar documents have been to mean that one should not make universal arguments about
reverenced with mystic adulation. Like papal documents the nature of Scripture, but one should make judgements from
they have been expected to release arcane reserves of deci- the text of Scripture itsel£ Thus Burtchaell calls into question
sive insight; and like papal documents they have not been the entire method of this work.
dispassionately evaluated or criticized. The answer to the first objection is that it belongs to the
What I question here is the fetish that theologians have nature of authority that it should be received as authoritative.
made of authority. They have done the same with the classic Therefore to say that one should not submit to authority is
dicta of the schools. Some have relied uncritically on the simply to deny the existence of authority. But as theology is a
axiom: Deus est auctor Sacrae Scripturae. Others have found it science received from divine revelation, it must be received on
better to build upon Aquinas' medieval psychology. Schol-
the authority of God and on the authority of those men who
ars have voyaged over all seas in search of any small islet of
authority upon which to unfurl their syllogisms. They have communicate what is divinely revealed. 184 But this objection
meanwhile turned their backs on the one solid fact close implicitly maintains that such authority does not exist. There-
at hand: the Bible itsel£ Most inspiration theory has not fore it must also hold that theology and divine revelation do
been talk about the Bible. It has been talk about talk about not exist. But to prove the existence of divine revelation does
the Bible. Rather than examine the Book itself, and observe not pertain to the subject of this work, but this existence is
what it has meant to the Church, and how it may have been presupposed to the whole discussion. Because the fullness of
produced to this end, they have preferred to erect elaborate this revelation exists in the Catholic Church, the same answer
and rickety constructs of formula upon formula-all based holds if the objection is taken as rejecting the authority of the
on faultless authorities, but none very illuminating, none to Catholic Church alone, rather than authority in general.
the point. The second objection, even if it were a valid objection,
It is possibly this hyperfascination with authority that has would not be sufficient to establish anything against argu-
led scholars to follow a priori methods of argumentation.
ments such as those contained in this work. If someone be-
Some have discussed the ultimate cause, God, and pondered
how he would have to have behaved had he wished to em- gins from an inappropriate starting point, he is likely to fall
bark upon a career as author. Others have looked at the into error, but it is not necessary that all of his arguments
proximate cause, the human writers, to find out how men should be invalid. Thus, even if it were true that it is better to
write and what God must have done to govern their compo- begin from Scripture itself, universal arguments such as ours
sition. But the proper methodology for investigatory theo- would have to be addressed individually.
logy should move from effect to cause, from better-known to But at least with respect to the particular issue treated in this
lesser-known. Advance would begin more surely and rapidly work, universal considerations are the right beginning, while
from the Book itsel£ 183 it would be a mistake to try to resolve the issue from Scrip-
There are two criticisms here. First, says Burtchaell, one ought ture itsel£ The examination of Scripture could not prove that
not to base oneself on authorities concerning Scripture, but all of its statements are true, since some of its statements are

184 C£ Summa Theologiae, I, I, 8, ad 2.

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 ON THE INERRANCY OF SCRIPTURE David P. Bolin

known to be true from Scripture alone. One might establish b. Opposing positions
the opposite by taking one particular statement of Scripture
Next it is necessary to consider opposing positions. In the
and showing that it was false. But for various reasons this kind
words of Leo XIII, those who deny the inerrancy of Scrip-
of proof is not conclusive. 185 In each particular case, the text
ture ''either pervert the Catholic notion of inspiration or make
might be corrupt or misunderstood. Even those who assert
God the author of such error." 187 It does not seem that any
that there are errors do not attempt to prove this by a single
man of good sense wishes to hold a position making God the
example alone, which indicates that they do not think they
author of error, and such a position is intrinsically impossible
can give a perfectly certain example of a statement certainly
because it makes truth itself the source of falsehood. Thus it
false. The actual use of particular objections will be discussed
is only necessary to consider the positions that "pervert the
in more detail when the objections to the doctrine are con-
Catholic notion of inspiration." It was shown above that the
sidered.
inerrancy of Scripture follows from the doctrine that both
Nor can the question be resolved by considering the vis-
men and God are true authors of Scripture. Thus, one who
ible character of Scripture. It will be shown later that one
denies inerrancy must deny either that men are authors of
of the consequences of the doctrine of inspiration is that the
Scripture or that God is the author. First the position deny-
text of Scripture must have general characteristics similar to
ing that men are authors will be considered, and then the po-
those in a text containing errors. To argue from its visible
sition denying that God is the author. In each case an example
character to the existence of errors in Scripture is therefore
of the position in question will be given, and then the general
like arguing that Christ is not present in the Eucharist on the
problems of such a position.
grounds that the Eucharist can be seen to be bread. For the
Norbert Lohfink holds a position implicitly denying the
same reason one cannot establish the doctrine of inerrancy
human authorship of Scripture. As has been stated in the first
from such visible characteristics of Scripture, any more than
part of this work, Lohfink maintains that Scripture is inerrant
Christ's presence in the Eucharist can be established by the
considered as a whole, but the particular books and the par-
senses. 186 It 1s
. th eretore
J:
necessary to reso1ve the question by
ticular authors are not inerrant.
means of universal arguments such as those contained in this
work, rather than by arguments depending on particulars ()f An example of this [the limitations of form criticism] is the
the text of Scripture. Thus the objection concerning the man- creation text in Genesis I. It has been said that on the basis
ner of treating the doctrine has been answered. of its literary category, this text is only concerned with a
single statement, that God created everything. Anyone who
is making a judicious use of form criticism would proba-
bly be more cautious here. Does not the category here also
185 The most basic reason that this cannot be done is that there are no
intend to imply a further statement with regard to the cre-
false statements in Scripture, as has been shown above.
ation itself, its structure and construction? The statement
186 The two doctrines are not entirely equivalent in this regard. The that Genesis I is merely concerned to state the fact of the
doctrine of the Real Presence can be shown in no way by the use of creation is only true within the horizon of the Bible as a
the senses, while the doctrine of the inerrancy of Scripture cannot be whole. There different world views are juxtaposed and ren-
established by the appearances, but in a certain way it can be defended
by the appearances, as will be seen later. 187 Providentissimus Deus, 27.

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ON THE INERRANCY OF SCRIPTURE David P. Bolin
der each other more relative. On the basis of the principal conclusion is that in light of the existence of many authors of
emphasis of the Gospel as they are laid down in the New each book of Scripture it is necessary to ftnd a new formula
Testament, it is in fact only the statement that God created to express the inerrancy of Scripture.
everything which is at issue, so that one can righdy regard
this alone as inerrant, and not also the statements which The consequence was that in the light of the new know-
describe the form of the universe in Genesis I. 188 ledge, the old formula of the "inerrancy of the sacred writ-
ers" no longer meant the same as that of the "inerrancy of
Here Lohfink presupposes that Genesis I contains false state- the books of the Bible," but far more. Not only the indi-
ments concerning the form of the world, but that considered vidual book in its fmal form and content had now to be
as a part of the whole Bible, it only asserts that God created considered as inerrant, but also every individual phase in
the world. The human author asserted something false when its growth, a process that was admitted to be complicated
he wrote the text, but God asserted something true, that God and lengthy, for each stage corresponded to the intention
is the Creator, by causing later authors to oppose the author of an "inerrant sacred writer" as he wrote. Each time the
of Genesis. book was lengthened, added to, glossed, commented upon,
combined with other texts or adapted to a new situation,
Lohfmk's argument has several steps. First he says that many
a new and inerrant total statement of the book came into
or most of the books of Scripture have many authors.
being.... Thus in the light of our new knowledge of the
In the meantime, the picture of the great writer-personality way the scriptures come into being, the retention of the
who wrote a work in one single draft has proved itself to formula "the inerrancy of the sacred writers" at once takes
be untenable in many cases. In the world of the ancient on a new doctrinal content ... Anyone who regards the
Near East it is the exception, and so it is in the Bible. The early stages of the biblical books as being free from error
Pentateuch was worked on for fully 700 years, from Moses must in fact accept all the statements contained in them as
onward. Our books of the prophets were, before their ac- the object of his belief as well.... It is therefore necessary
ceptance into the canon, the sacred books of esoteric circles to attempt to state the old truth in a new way, simply in
of disciples of the prophets, which were constandy being order to maintain it as it was. 190
enlarged, commented upon and even altered with regard to Here Lohfmk misunderstands the meaning of the phrase "in-
their message. 189
errant sacred writer." But this will become clearer after con-
Lohfmk's claim is that the books of Scripture have many au- sidering his possible restatements of the doctrine.
thors. He also seems to suggest, by the phrases "worked on One might simply regard the last man who had worked on
for fully 700 years" and "constandy being enlarged," that the a biblical book in the course of its gradual evolution as the
authors are practically innumerable, which does not seem to "inspired author" in the sense understood by the doctrine
be a very credible position. But in any case, it is not necessary of inspiration. All earlier stages in the book would then be
to determine the truth or falsehood of either the claim or the characterized as "sources." Their authors would not be seen
suggestion, because it will be shown that the conclusions that as having the charisma of inspiration, and so there would
Lohfmk draws from this statement do not follow. His first be no valid reason for regarding them as inerrant. . . . This
solution of the problem definitely does not contradict the
188 The Inerrancy of Scripture, 47.
189 Lohfink:, 28. 19o Lohfink:, 29- JO.

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ON THE INERRANCY oF ScRIPTURE David P. Bolin

positive doctrinal demand of ecclesiastical documents al- est either from the influence of God or from the inerrancy
though it departs in this from the underlying conceptions of the final product (omnis sensus omniumque sententiarum of
and fr~m the language found, for example, in papal biblical the books of the Bible, in the words of Spiritus Paraclitus,
encyclicals. One might nevertheless ask whether this solu- 1920).192
tion does not somewhat neglect others who worked on a
book of the Bible, and who did not have the good fortune In some ways this solution seems much more reasonable than
to be the very last hand to touch it. 191 the first solution. God guides many writers in such a way that
in the end he produces the book he wants written, but the
Once again Lohfink suggests without proof that the authors authors are not inerrant with respect to the abandoned stages,
are innumerable, in virtue of the phrases "gradual evolution" but only with respect to the final product.
and "the very last hand to touch it." It may well be that the But in the words of Leo XIII, this solution "perverts the
very last man who touched a biblical book basically wrote it Catholic understanding of inspiration." The reason for this is
entirely ~self, in which case it would not seem so strange that it says that the earlier authors were inspired because God
to call him the one and only inspired author of the book. guided their activity according to his purpose of producing
But Lohfi~'s position can be granted for the sake of argu- the final book. He did not guide the earlier authors in the
ment. I~ will be shown that this does not make it necessary sense of producing their words as his own words. The things
to mod~f~ the doctrine of inspiration and inerrancy. Because written in the earlier stages are not things that God said. But
the pos1t10n that the final author alone is inspired seems to only words caused by God in order to signify his own un-
be unacceptable, Lohfink offers another possibility: derstanding are inspired, and so these earlier stages cannot be
It [the second solution] is based on the idea that everyone called inspired, but only guided and caused by God.
who has made a real contribution to the wording and sense From this one might conclude that it is necessary to revert
of~ book of the B~ble should be regarded as being infallibly to the first solution, but this does not follow. The reason for
gutded b~ God w1th regard to the future book, that is to this is that even in the earlier stages the authors might have
say, as bemg _"in~pired." One would then have to speak of made a real contribution to the fmal work. Insofar as each au-
a number of msprred authors, with regard to a book which thor is an author of something contained in the final product,
came gradually into being. The inspiration of these authors he must be said to be producing God's word, and therefore to
therefore, did not relate to their immediate work consid~
be inspired. Thus it is necessary to say that the earlier authors
ered in itself, but to that work insofar as it was 'directed
are inspired with respect to everything contained within the
by God, in wording and sense, toward the ultimate biblical
book. Thus the inerrancy consequent upon the inspiration fmal work, and not inspired with respect to everything not
could not be predicated directly of all the individuals who contained within the final work, although they are guided and
worked on the book and their particular intention, but only moved by God even with respect to such things. 193 Thus it
upon the b?ok which fmally resulted.... One could hardly becomes evident that it is not necessary to change the formula
say that_ this attempt at a solution was not logically sound
or that It was n?t c?m~atible with a true understanding of 192Lohfmk, 30-31.
the concept of msp1rat10n. It does not detract in the slight- 193As was said before, all things are subject to the providence of God,
and so such subjection is not a sufficient reason for calling anything in-
191 Lohfmk, 30. spired. C£ Summa Theologiae, I, 22, 2.

II8 II9
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ON THE INERRANCY OF ScRIPTURE

David P. Bolin
"inerrant sacred writers." The writers are inerrant insofar as
the point of view ofhistorical criticism, as an evolutionary
they are sac:ed, that is, insofar as they write the word of God. process. The boundary between the history of the forma-
N? one cla~s that the sa~red writers are inerrant in every- tion of individual books and the history of the canon be-
thing they wnte, but only m what they write of Scripture. comes less distinct. The growth of the canon seems to be no
Thus, once inspiration has been correctly understood Loh- more than a further stage, somewhat different in form, of the
~mk's second sol~tion of the problem becomes reasonable, but process which brought the individual books into being. . . .
lt no longer reqmres any modification of the traditional state- Between the alternation and interweaving of the Yawhist,
men~ of the doctrine. Lohfmk:'s conclusion, "it seems advis- Elohist, and priestly writings within a single "book," and
able m any ca~e to allow the formula of the 'inerrancy of the the alternation and juxtaposition of the historical works of
sacred wnters to recede into the background," 194 therefore the Deuteronomist and the Chronicler within the "canon"
does not follow. there is no real practical difference. In both cases different
versions of history are associated, complement and correct
But this is not Lohfink's final conclusion. He takes one
more step. each other, and constitute together a new and higher unity
of utterance. The same is true, within the canon, of the wis-
J:!itherto, the terms "final author" and "final sense of a bib- dom books. They complement and criticize each other, and
~Ic~ book" wer~ treated as established and familiar entities. at the same time, as a unity within an even greater whole,
~his, ~owever, 1s no longer so. In the definition of the rela- they form a counterpoint to the Torah and the prophets. 195
tiOnslup between "the books of the Bible" and the Bible as The old position was that the meaning of the individual books
a whole, our conception has altered here again as a result of of Scripture was fixed when the books were completed. But,
the produ~ts ofhistorical and critical scholarship. . . . First, says Lohfink, it is now known that the meaning of the books
~et us cons~der once again the framework of the understand-
changed when they were taken into the canon together with
!~~ of earlier generations, and try to see how they could le-
other books. Thus it is evident that Lohfink's position neces-
gitrmately assert the biblical inerrancy of every individual
b~~k. The theory was that each of the outstanding person- sitates a denial of the human authorship of Scripture. If the
alltle~ who were the sacred writers has written his book meaning of the books changed, it was not men who changed
(or his books) at a given time. Once such a book had been the meaning. When a man took the Torah and added the
comp_osed, it was published, and once it was made public, prophets or the wisdom books, he did not go over the Torah
th~n 1t was a fixed, unchangeable entity-as was the case and decide on a new meaning for its statements. If a new
w1th bo_oks in the nineteenth century.... Thus, according meaning came to be, it was a meaning given by God but not
to the v1ews of that period, books of the Bible which already by men. Thus this position destroys the nature of inspiration
had been accepted mto the canon remained the same when by denying the true human authorship of the books of Scrip-
another bo~k was taken into the canon. They said exactly ture.196
the same thmg as before. They had long received their final
form .... 195 Lohfmk, 33-35.
This static c~nc~ption ofthe canon has undergone a crisis. 196 Raymond Brown holds a similar position, but his position goes a bit
Even the compilatiOn of the canon is increasingly seen, from further. Mter making similar statements about a development in Scrip-
ture's meaning on account of the formation of the canon, he states, "But
194 Lohfink, 33- even the placing of a book in the Bible does not tell us fully about its
meaning. For this Bible to be normative for Christian life, it has to be

I20
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 ON THE INERRANCY OF SCRIPTURE David P. Bolin
But this position is impossible even without reference to of the Christian doctrine of the inerrancy of the Christian
the demand of the faith that men are true authors of Scrip- Bible." 197 He does not say that the Old Testament was not
ture. When a man takes several books or essays and publishes the word of God, but this is the necessary consequence of
them together, this never changes the meaning of the individ- his position, since he holds that the ultimate meaning of the
ual books or essays. The reason for the selection may well be words is the one intended by God. This is clearly opposed to
that a new understanding can arise from reading the whole the practice of Christ and of the Apostles who used the Old
collection. If some of the works present false views and others Testament as already possessing the decisively authoritative
true views, one might come to see the truth of the correct character of Sacred Scripture.
views by reason of the contrast with the false. If some of the But perhaps Lohfmk's position would be more reasonable
works contain a mixture of truth and error, one might distin- if he abandoned the position that placing a written work to-
guish these portions by considering the other works. In many gether with other works changes its meaning. As soon as any
other ways it can be beneficial to read several works together. part of the text of Scripture is written in its fmal form, he
But in no case does the meaning of an individual work change might say, it possesses the meaning intended by God, although
by being placed together with other works, even if the under- this meaning is unknown to the human writer. For something
standing that one can gather from the whole collection goes to be written in this way is not impossible. When Caiphas
beyond the contents of any individual work. said, "You do not understand that it is better for you to have
Lohfmk's position also requires that the Old Testament was one man die for the people than to have the whole nation
not the word of God, since it had not yet achieved ·its ultimate destroyed," 198 he spoke in this manner. He intended to say
meaning by being joined with the New Testament. Thus he that it was better to kill Christ than to allow the Romans to
says, "In any case, it is not possible to claim inerrancy for a ''destroy" the Jewish nation. This statement is evidently false,
transitory layer of meaning in the Old Testament in the name but God intended to say that it was better that men might be
saved through the passion and death of Christ than that all
men should be lost. Thus Caiphas was the author of a false
accepted by the Church and proclaimed as part of a living tradition in the statement, not of the prediction that Christ would die for
community ofbelievers. 'Biblical meaning' is not simply what a passage the human race. "From which it is evident that he cannot
meant to the author who wrote it (literal meaning), or what it meant to be more called a prophet than Balaam's donkey." 199 Thus it
those who first accepted it into a normative collection (canonical mean-
ing); biblical meaning is also what the passage means today in the context
is not impossible for a man to speak or write something by
of the Christian Church. And when one speaks of the Bible 'teaching which God expresses a truth, even if the speaker or writer
without error that truth which God put into the Scripture for the sake of does not understand the truth expressed. But such a speaker
our salvation,' one is speaking ofbiblical meaning as a whole and not of or writer is not a true author. "But when [a prophet] is moved
an isolated stage of that meaning" (The Critical Meaning of the Bible, 20). [to say something], but does not know [the meaning of what
Thus if there is any inerrant sense, according to Brown, it is even more
remote from the text. It is a sense imposed on the text from without.
The problems with this position are basically equivalent to the problems 197 Lohfmk, 4!.
with Lohfmk's position, but with the additional problem that according 198 John u:so.
to this position, God did not put truth "into the Scripture for the sake 199 St. Thomas Aquinas, In Evangelium S. Joannis Commentaria (Rome:
of our salvation.'' Marietti, 1919), cap. II, lect. 7·

I22 I2J
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
he says], this is not perfect prophecy, but a certain prophetic ated everything, cannot be correct. Lohfmk determines that
instinct.'' 200 this was God's meaning by comparing the text with other
The position that Scripture expresses truth in this way parts of Scripture and concluding that God does not really
is Lohfmk's position, but understood more generally, since hold that the world was created in six days, for example. But
Lohfink's position taken concretely has additional difficulties, in fact one could not conclude from this that the six-day cre-
as shown above. If the position is considered in its general ation was not the meaning of the text in Genesis, but rather
terms, however, there are three problems with the position. that the text in Genesis was a divine lie. If one determines
First, the denial of human authorship derogates from the ex- from what someone says in one place that he does not be-
cellence of God's providence. God wishes to communicate lieve what he says in another place, it does not follow that he
to creatures not only his goodness, but also a participation in did not mean what he said, but that he lied, or that he was
his causality. St. Thomas therefore says that God ''governs in- uncertain or ignorant. The only way that one can determine
ferior things by superior things, not on account of a defect of that he meant something else is by showing that his words
his power, but on account of the abundance of his goodness, as words are able to mean something else. But if one shows
that he might communicate to creatures even the dignity of from the text of Genesis that it does not necessarily assert that
causality." 201 Just as it is better if fire receives from God the God made the world in six days, then there is no longer any
power to heat than if God alone causes heat, so it is better if necessary reason to think that the man who wrote it asserted
men receive true authorship of the words of God than if this this. 202 One might go on to object that this answer requires
authorship is reserved to God alone. that the human authors should have been practically omni-
Second, the purpose of the position seems to be to deny scient, since it seems that in order to avoid all historical and
God's responsibility for flaws in the text of Scripture, but this scientific inaccuracy the human authors must have known all
position cannot succeed in this purpose. If there seems to be the historical and scientific details. But later it will be shown
some defect or error in Scripture, this position says that it that if one says that the human authors were omniscient, then
might be a defect or an error insofar as it has one meaning it follows that they were liars or deceptive, while it is reason-
from man, but it is not defective insofar as it has another able to hold that they spoke the truth precisely because one
meaning from God. But if one is to hold this, one must show holds that they did not know all things. From this the prob-
that it is reasonable to say that this text has the meaning that lem regarding God's responsibility becomes even greater. If
one attributes to God's authority. But if one can show that God is the sole author of Scripture, then one must hold him
this is reasonable, then it will also be reasonable to attribute responsible for apparent defects and errors. Thus the position
the same sense to human authority. The reason for this is denying human authorship does not absolve God of respon-
that the meaning of a text must fit into its immediate con- sibility for defects in Scripture, but rather makes him entirely
text, and not only into something more general. For example, responsible, because it makes him the sole author.
Lohfink's suggestion that the human author of Genesis said The third problem with this position is that it must deny
something false, but that God only meant to say that he ere- the usefulness of considering the intention of the men who

200 St. Thomas Aquinas, Summa Theologiae, II-II, 173, 4, corp. 202 See Summa Theologiae, I, 65-74 for several suggestions concerning
201 Summa Theologiae I, 22, 3, corp. the meaning of the six days.

124 125
 ON THE INERRANCY oF ScRIPTURE David P. Bolin
wrote Scripture. This can be shown from a passage in which of the original sense of Scripture is the same as its sense when
Lohfink asserts the contrary. it is read within the faith of the Church, then he must deny
Even the tracts on hermeneutics which are normally in use the usefulness of considering the original sense.
observe, in their discussion of such problems [as in Qo- Next it is necessary to consider a position accepting the hu-
heleth], that the texts of the Bible must naturally be read in man authorship of Scripture, but denying the authorship of
the light of tradition or of the faith of the Church. Are they God. This is implicit in the position that Grillmeier suggests,
not aware that by so doing they have already abandoned perhaps not holding to it with certainty. First he presents a
in many cases the view that in the Old Testament it is the suggestion of Pierre Grelot:
original sense which is inerrant? Or do they wish to assert
in every case that it is the historical and critical interpre- He [Grelot] starts practically from the idea of salutis causa
tation of the text which is in error, and that, for example, and says that in Scripture not only are truths of salvation
Qoheleth sought throughout to say what critical scholars communicated as "a material object", but that "the commu-
have only found in later books of the Old Testament and in nication of saving truths" is the whole "formal object" of
the New Testament? We hope not; for this would imply a Scripture. Thus the so-called secular truths or narratives also
mistrust of modern methods of Biblical scholarship which acquire through this a relation to salvation. They are chosen
since Divino a.fflante Spiritu is hardly permissible. 203 and presented not as saving truths in themselves, but as the
medium of the communication of salvation. They serve as
Lohfink wishes to say that the original sense of the text of a framework to what is essential, "locating" saving truth
Qoheleth asserts something false, such as that the human soul and the history of salvation (c£ e.g. Dan. I or Lk. r). They
does not exist after death, or something of this kind. But when are chosen and presented only in so far as they fulfill this
one reads the text within the faith of the Church the text does purpose. 205
not have this meaning. But ifhistorical methods only give rise Grelot distinguishes between the goal of communicating sav-
to the interpretation which says that the text means something ing truths and other statements in Scripture, which are for the
false, then one should not use these methods, since this is not sake of the goal. 206 Grillmeier then states what he believes to
the meaning intended by God. If one wishes to hold that one be the consequence of this distinction:
should use such methods, and also that one should read Scrip-
ture within' the faith of the Church, then one must say that 205 Grillmeier, 2 35.
the meaning of the original author is the same as the meaning 206 The purpose of Grelot's distinction is to defend the inerrancy of
when read within the faith of the Church. Nor does this imply Scripture while explaining the presence of difficulties in the text ofScrip-
distrust of historical methods, but only of certain conclusions ture. Thus Grelot says, "Our approach to the sacred books, not only in
their divine reality, but in their human peculiarities, will give us a cor-
of certain scholars, conclusions not given authority by Divino rect understanding of the truth of the Bible. Inspiring the sacred authors,
A.fflante Spiritu. 204 Thus, if a Catholic denies that the meaning God assumed the primary responsibility and the guarantee for their writ-
ings. He would not teach error. And since his teaching passes through
203 Lohfink, 46. the channel of an inspired man, we must accept in faith all that the man
204 Lohfmk' s appeal to the authority of this encyclical is somewhat odd, qffirms as true" (Introduction to the Bible, 400). Grelot wishes to use his
given that he rejects a major element in its teaching, the inerrancy of the distinction to defend this truth, while Grillmeier has the opposite inten-
original sense. The authority of the encyclical can in fact be used against tion. It will be seen below that the distinction is more useful for Grelot's
such conclusions insofar as it rejects falsehood in the original sense. purpose.

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 ON THE INERRANCY OF SCRIPTURE David P. Bolin

In the light of the salutis causa we can see Scripture as a even for the sake of something good. But this denial is only
complex entity with many levels-analogous to the way in implicit, because Grillmeier explicitly states the opposite:
which the Church as a whole saw itselfat the Council. There
are direct statements and accounts ofsalvation in which this The truth of Scripture is bound up with what the sacred
formal object salutis causa is clearly verifiable. But there are writer or writers intended to convey, in which what God
also parts of Scripture which have only an auxiliary function desired to convey expresses itsel£ This point is important
in relation to these direct truths of salvation. Here, from the primarily for the understanding of the inspiration of Scrip-
point ofview of the secular sciences, somewhatless than the ture. The Church is not committing itself to the idea of a
truth can be expressed. The question of inerrancy is not to verbal inspiration that can be understood more or less "me-
become a matter of a bad conscience or false attitudes but chanically". The truth of Scripture is contained in mean-
should open one's eyes to the full nature of Scripture. God's ings that have first to be discovered in the single words and
word communicates itself to us unfalsified in the fragile ves- sentences. This gives to the idea of inspiration itself a new
sel of human language and human writing. God's purpose depth and a particular relation to the revelation of salvation.
is that his word of salvation is received in all its fullness. To However much the Church's understanding of inspiration
it he gives the guarantee of full authority. This is the true is related to the "written" word and Scripture is, through
meaning of inspiration, the assistance of the Holy Spirit. this inspiration, "the written word of God", it is not the
Everything else only serves the truth that is written down letter or the sentence, but the intention of the sacred writ-
without error "for the sake of our salvation". It is a means ers that decides the meaning of Scripture. But because of
or framework of the statement that is actually intended and inspiration what they desire to express is the same as what
thus only has a part-share in inerrancy, namely to the extent God desires to express. Because, however, the statement of
required in its service of the saving word. Thus one can God, according to Article I I, is a statement of salvation,
accept inerrancy in a true sense of the whole of Scripture, the salutis causa is the formal point of view from which the
as inspiration also applies to all the books and their parts. sacred writers compose their writings. Hence even after Dei
Everything in Scripture has a share in the "truth that God Verbum-as in Divino qfflante-the truth of Scripture and
wanted to have written down for the sake of our salvation", inerrancy is bound up with what the sacred writers desired
either directly and in content or indirectly and by reason of to express. It is not separated from this. We have shown
its service for the statement of salvation. 207 how the so-called veritates prc?fanae are also included, though
in their own way. Thus Scripture becomes-despite all its
Grillmeier's position as stated here is that by inspiration the
humanity and its conditioning by the age in which it was
sacred writer is assisted so that saving truths themselves are written-God's address to us in the human word, propter
inerrant, while what he writes for the sake of this truth is not salutem nostram/208
simply inerrant, but only insofar as this is necessary for the
sake of the saving truth. This position therefore accepts the Here Grillmeier says that Scripture is the written word of God
possibility offalse statements in Scripture, which are said to be and God's address to us. But he also says that what the sacred
useful for the communication of the truth of salvation. This writer desired to express is the same as what God desired to
position implicitly denies that God is the author of Scripture, express. Now, if the sacred writer desired at times to express
because it is impossible that God should say anything false, what is in fact false, then it follows from this that God desired

207 Grillmeier, 236. 208 Grillmeier, 238.

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 ON THE INERRANCY oF ScRIPTURE David P. Bolin

to express what is false, and thus God becomes a liar. Clearly inerrant insofar as this is necessary in order to convey the truth
this is a consequence that Grillmeier does not wish to accept. of salvation. According to this view inspiration is merely an
But this conclusion can be rejected only if God's authorship assistance assuring the truth of certain things, but not of oth-
is denied, although Grillmeier does not see the necessity of ers. This kind of writing is not the word of God, but is not
this, as is evident in the following passage. in itself impossible. God assists the Church in its decisions in
such a way that it is infallible with respect to some things, and
The Council leaves it to theologians to consider, on the ba-
not infallible with respect to others. Similarly, the documents
sis of the history of the text, the nature of the cooperation of
of the Church's teaching office, even when infallible, never
the divine authorship or influence with the human literary
authorship. It is possible to ask whether the new nuances in become the word of God.
the account of the divine and the human share in the writing In addition to its contrariety with the faith of the Church,
of the books allow one to give a new account of the nature, this kind of position has two problems. The first is that this
goal and effect of the divine influence and then to describe position derogates from the excellence of God's providence
the human share in the writing of the books in such a way even more than positions denying the human authorship of
that God retains, in relation to them, his true authorship- Scripture. St. Thomas says that there are two effects of the
and yet does not have the limitations of these authors laid divine government.
to his account, whether in the form of the narrative or in its
contents; in the latter it is a question of what they are con- In another way, the effects of governing can be considered
tributing from the purely human, secular sphere and hence according to the things by which a creature is brought to
by their own powers. 209 likeness with God. And thus in general there are two effects
of governing. For a creature is likened to God with respect
The reason for the contrast of "divine authorship" with "hu- to two things, namely with respect to this that God is good,
man literary authorship'' is the suggestion that the words of insofar as the creature is good, and with respect to this that
Scripture might be the words of men, with God as author only God is a cause of goodness for others, insofar as one creature
in the sense that he is the first cause, who produced this text moves another to goodness. 210
with a certain intention. The question, "does God retain true The positions denying human authorship deny causality of
authorship," asks whether it is possible in some way to con- the word of God to man insofar as it is a word, but leave
tinue to hold that the words of Scripture are words of God. room for a material causality, thus derogating from God's
Grillmeier holds that this is possible, and asserts this in the providence insofar as it makes some things causes of other
text quoted above. But this position makes God a liar. If one things. But the positions denying divine authorship deny the
is to hold such a position consistently and without making existence of the word of God entirely, thus also denying all
God the author of error, it is necessary to say that men are the causality of the word of God, and therefore derogating from
sole authors of Scripture, while God is the cause of Scripture God's providence both insofar as it is a cause of good things
with a certain intention. This intention is that the truth of sal- and insofar as it communicates causality.
vation should be communicated to men, and thus statements The second problem with this position is that it implicitly
conveying this truth are inerrant, while other statements are denies that Scripture has any authority whatsoever in theology.

209 Grillmeier, 230. 210 Summa Theologiae I, 103, 4, corp.

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ON THE INERRANCY OF SCRIPTURE David P. Bolin

One can consider the infallibility of the Church as analogous was useful in order to lead men to something better. Thus
with the inerrancy maintained by this position. This position the truth of salvation would not be directly stated, but some-
holds that saving truth is communicated, or things useful for thing useful for that truth would be written. For example,
the sake of this truth. The Church is infallible in matters of one might hold that Qoheleth taught that man's soul is not
faith and morals, and also in whatever is necessary to preserve immortal because it was useful that men should believe this
these things. But it is not immediately clear how to deter- for a certain time. For the same reason this position does not
mine whether something pertains to the truth of salvation, or demand inerrancy even with respect to the doctrinal teaching
whether something pertains to the truth of faith and morals. of the New Testament. One might hold, for example, that
Now, in the case of the teaching of the Church, this determi- the New Testament is mistaken concerning homosexuality
nation is done by the Church itsel£ If the Church defmes that or women's ordination. In addition, even if the infallibility of
something pertains to faith, then it does pertain to faith. But the Church is accepted as a limitation on false statements in
Scripture does not in general distinguish between things that Scripture, this would not suffice to make Scripture of itself an
pertain to the truth of salvation and other things that do not. authority. If Scripture speaks of a theological matter that has
Therefore the question of whether something pertains to the not been settled by the Church, one might say that a certain
truth of salvation cannot be settled from Scripture, or by the statement is false because it does not pertain to the truth of
science of exegesis, but this question is left to be resolved by salvation. Thus this position must hold that Scripture con-
the arbitrary judgement of the exegete. It follows from this sidered in itself has no authority in theology, and serves no
that this position does not limit one to saying that there are function other than a poetical or rhetorical one.
certain kinds of false statements in Scripture. Whatever does
not pertain to what one regards as the truth of salvation can be II. OBJECTIONS TO THE DOCTRINE
held to be a false statement, but useful in some way. Thus this
Next objections to the doctrine of the inerrancy of Scripture
position denies the authority of Scripture, in much the way
must be considered. There are two kinds of objections to the
that one would deny the authority of the Church if one said
doctrine. First objections to the truth of the doctrine will be
that its infallibility is limited to certain matters, these matters
addressed, and then objections against the utility of the doc-
not being determined by the Church itsel£
trine.
But if one accepts the infallibility of the Church, then it
might seem that this problem can be resolved. One might say,
a. Objections to the truth of the doctrine
for example, that if someone interprets Scripture in such a
way that it contradicts the defmed teaching of the Church, First the objection that Scripture contains particular examples
then we necessarily have a misinterpretation. But this does not of statements that are clearly false will be considered, and then
follow. For God caused Scripture to be written in such a way objections against the answer to this objection. Then objec-
that the truth of salvation would be communicated, but only tions that do not depend on particular examples of apparently
so that it would be communicated in the way and manner, false statements will be answered.
and at the time, that he wished. Thus something contrary to Some object that Scripture contains particular examples of
the doctrine of the Church could be found in Scripture, not false statements, as was Cardinal Konig's opinion concerning
because God wished to teach this as a truth, but because it history and Norbert Lohfmk's concerning natural science and

IJ2 IJJ
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
religion. A particular objection says that some particular fact so in the manner proper to the human author. Thus certain
or facts are contrary to some particular text or texts of Scrip- defects are present in Scripture. If the human author is a bad
ture. In order to answer the objection one must deny there- grammarian, then the text of Scripture may be grammatically
ality or accuracy of what is claimed to be a fact, or show that bad. If the human author is a bad rhetorician, then the text
a genuine fact is not truly contrary to the intention present of Scripture may be rhetorically bad.
in the text of Scripture. But it is impossible to answer every It might seem from what has been said above that if the
particular objection, because they are indefinite in number, human author of Scripture is ignorant and believes what is
and one might always come up with more objections. 211 It is false, then it follows that the text of Scripture will express
therefore necessary to give a general account that explains the ignorance and error, and thus that Scripture will contain er-
existence of apparent false statements, and shows that their rors. But the reason that this does not follow is that Scripture
presence in Scripture is necessary. Once this has been done contains the divine word, but expressed in the manner proper
such objections have no force, unless someone brings forward to the deficient instrument. From this it follows that if the
an objection that has no possible answer, which has not been human author is ignorant or in error, then the text of Scripture
done.212 will express the divine word, but in the manner proper to one
When the problem of the manner of speech of the hu- ignorant or in error. But because the divine word contains no
man authors of Scripture was discussed, it was said that the falsehood, the text of Scripture will express something true,
mode of speech follows the nature of the instrument, while but in a deficient manner. This deficient manner may well
the thought expressed by the speech is the divine thought. reveal the ignorance and error of the human writer, but these
Now, the human instrument is a deficient instrument. "It is defects are not the substance of his writing, but the manner
to be said that in prophetic revelation the mind of the prophet of his writing.
is moved by the Holy Spirit as a deficient instrument with re- It follows from this that when the human author holds
spect to a principal agent." 213 It therefore follows that the something false, he will not necessarily take care to write in
divine thought will be expressed in the manner proper to such a way that he cannot be interpreted to assert his false
a deficient instrument. Consequently certain defects will be view. Such care is proper to one who knows the truth, while
present in the written text of Scripture which follow the mode the absence of such care is proper to one who is ignorant. This
of the human author. When the author of Maccabees says of does not mean that in such a case something false is asserted
his writing, "if it is poorly done and mediocre, that was the in Scripture, but rather that something false might appear to
best I could do," 214 he expresses this point. He does not say be asserted in Scripture. The author does not assert his false
that God could not do better, but that he himself could not do view, but he does not take care that one will not take him to
better. His writing expresses the divine thought, but it does be asserting it.
Such instances will be multiplied to the extent that the
211 In any case, to answer particular objections pertains to Scriptural
human authors of Scripture are ignorant or in error. Now, if
exegesis rather than to the present work.
212 As has been said, this is impossible because there are no such
one accepts Grelot's distinction between what is principal and
examples. what is secondary in the text of Scripture, it can be shown that
213 St. Thomas Aquinas, Summa Theologiae, 11-11, 173, 4, corp. the human authors of Scripture will often be ignorant or hold
214 2 Maccabees 15:38.
erroneous opinions. St. Thomas makes a similar distinction.

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 ON THE INERRANCY OF SCRIPTURE David P. Bolin
Therefore it is to be said that the per se object offaith is that ticu1ar time. Similarly, the authors of Scripture in general may
through which a man is made blessed, as was said above. But not have been well instructed in the details of science and his-
per accidens or secondarily all the things contained in Sacred tory, because a detailed knowledge of science and history is
Scripture divinely handed down have relation to the object usually not necessary for the sake of the principal doctrines.
of the virtue, as that Abraham had two sons, that David was But it was said above that to the extent that the authors of
the son ofJesse, and other things of this kind. With respect
Scripture are ignorant or hold erroneous opinions, the text of
to the first things to be believed, therefore, which are the
articles of faith, man is bound to believe explicidy, even Scripture may reveal their ignorance or even seem to assert
as he is bound to have faith. But with respect to the other what is false. Since the authors of Scripture are often ignorant
things to be believed, man is not bound to believe explicidy, in matters of science and history, therefore, there are many
but only implicidy or in the preparation of his soul, insofar apparent errors in Scripture.
as he is prepared to believe whatever is contained in divine Thus, the fact that there seem to be errors in Scripture is
Scripture. But then only is he bound to believe something not an objection against the doctrine of the inspiration and
of this kind when it is proven to him to be contained in the inerrancy of Scripture. Rather, this truth follows necessarily
doctrine of the faith. 215 from the doctrine of inspiration insofar as this doctrine is that
Man is not bound to explicit belief in everything contained what is contained in Scripture is the divine thought expressed
in Scripture, but only in the principal doctrines of Scripture, in a human manner. But it also follows from this doctrine that
through which a man becomes blessed. Now, all of Sacred no errors at all are actually asserted in Scripture. Thus appar-
Scripture is given to man that he might become blessed. It ent errors cannot be used as an objection against this doctrine.
follows from this that the secondary teachings of Scripture One might object to this answer in two ways. First, it could
are for the sake of the principal teachings. be said that this account is unreasonable because it is too im-
In order for a man to be an author of Scripture, then, he probable. Burtchaell holds this position:
must know the principal doctrines about which he is to write Almost to a man, Catholic divines who have written to
and the secondary teachings insofar as these are necessary for our theme have taken inerrancy for granted. Even more,
the principal teachings. It follows that he must receive instruc- they have dedicated themselves to it, bent their efforts to
tion from God, whether through natural means or through its needs, written as if its defense gave all meaning to their
supernatural revelation, concerning both the principal doc- exertions. They have so written, not from conviction that
the Bible is inerrant, but from faith that it must be so. Many
trines and the secondary things insofar as they are necessary
monographs have provided compendious and detailed stud-
for the sake of the principal doctrines. But because not ev-
ies of scriptural passages with an eye to vindicating them
ery author of Scripture writes about every doctrine, and be- of any charge of error. But this does not obscure the fact
cause the details concerning the secondary things may not be that their concern derives from ecclesiastical, not biblical
very important, not every author of Scripture needs to be per- premises. The texts are forced to serve as proofs of a doc-
fectly instructed. For example, Qoheleth may not have been trine they did not themselves engender.
instructed concerning the immortality of the soul because it Catholics have achieved noteworthy exegetical dexterity
was not necessary to reveal this particular doctrine at this par- in their concern for inerrancy. They have developed strong
sensitivities for hidden citations, literary forms, primitive
215 Summa Theologiae, II-II, 2, 5, corp. non-literal expressions, non-assertive discourse, re-editing,

IJ6 IJ7
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
and any other feature that will allow them to shrink down happens because of the power of the providence of God who
the total of biblical affirmations enough to accommodate willed to communicate his thought in a human manner. It is
the axiom, 'All that the sacred writer asserts, enunciates,
not necessarily the case that a particular resolution to a par-
suggests, must be held to be asserted, enunciated, suggested
ticular objection is true, but there is necessarily some true
by the Holy Spirit.' Uncritical defense of inerrancy has at
times involved disturbing disregard for the obvious facts. resolution. It is not less reasonable to believe this than it is
Divine faith admittedly carries the mind beyond the obvi- to believe in the presence of Christ in the Eucharist, which
ous, but I know of no requirement that it take the long way seems contrary to the senses. This is reasonable because the
around. 216 doctrine does not demand that things should appear to the
senses in any other way, and similarly the doctrine of the in-
Burtchaell objects that it is not on the basis of Scripture that errancy of Scripture does not require that there be no seeming
men say that it is inerrant, but only because of faith in the errors in Scripture.
teaching of the Church. In fact, he says, it is obvious from the Second, one might object that the answer is unreasonable
text of Scripture itself that it contains errors. It is not likely because it compromises the dignity of the letter of Scripture
that he wishes to deny the theoretical possibility of answers to such a degree that one might as well admit the existence of
such as those given by the Catholics of "noteworthy exegeti- errors. This objection can take several forms. First, someone
cal dexterity." Rather, his position is that there is no reason to might say that the difference between an explanation allowing
think that their answers are true, especially when they must that the author believed something false, but did not assert it,
be multiplied to fit case after case without number. and an explanation in which he does assert it, is only a differ-
Burtchaell's claim is true in part. It is indeed from faith that ence of degree. In either case the author believed something
one holds that Scripture is inerrant, and not from an exami- false and manifested his false belie£
nation of the text. This is necessary because of the necessity But even if in some sense with respect to the human au-
of apparent errors in Scripture. Because of this one cannot thor there is only a differeuce in degree, from God's point of
prove the inerrancy of Scripture from an examination of the view there is a substantial difference. It is one thing to say
text. If one took a work not inspired by God and claimed something true through a deficient instrument and thus in a
that it was inerrant, resolving possible objections by whatever deficient manner. It is quite the opposite to say something
means available, this would indeed be an unreasonable proce- false.
dure. This is because one would make an indefinite number Second, one might insist that if in a purely human writing
of improbable claims in order to defend the inerrancy of the someone manifested a false belief, then one would say that
work. But in Sacred Scripture the multiplication of unlikely this was an error. Raymond Brown appears to hold this posi-
resolutions to difficulties does not happen by chance, but this tion, and thus he concludes that Scripture contains historical
errors:
216 Burtchaell, 288-289. For many examples of techniques developed

by exegetes to defend inerrancy, see Fr. William Most's book, Free From Despite the respect that bound Catholic scholars to papal
all Error. Not all such techniques can be endorsed without qualification, statements, this effort [of Pope Benedict XV by means of
but an examination of these techniques and the determination of their Spiritus Paraclitus] to save historical inerrancy failed, for the
application to various kinds of apparent errors are outside the scope of twentieth century produced indisputable evidence of his-
this work. torical inaccuracies in the Bible.

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 ON THE INERRANCY OF SCRIPTURE David P. Bolin

[A footnote to the preceding] For instance, the discovery If anyone thinks that I am speaking too generally, and with-
of the Neo-Babylonian chronicles made it lucidly clear that out sufficient warrant, I would ask him to set himself to
the dates assigned to various Babylonian interventions in showing some fixed plan in these histories [contained in
Daniel were wrong; no longer could exegetes say that those Scripture] which might be followed without blame by other
dates might be true because of our ignorance ofBabylonian writers of chronicles, and in his efforts at harmonizing and
chronology. One may very well answer that the author of interpretation, so stricdy to observe and explain the phrases
Daniel was not writing history, but surely he used those and expressions, the order and the connections, that we may
dates because he thought they were correct. 217 be able to imitate these also in our writings. 219
Brown's opinion is that the author of Daniel erred because Spinoza's point is that if a writer were deliberately to set out
"he used those dates because he thought they were correct." to write an inerrant history such as is contained in Sacred
Since Brown says that the author may not have been writing Scripture, he would be blameworthy because he would mis-
history, and since it follows that he may not have asserted the lead people. Because Scripture is written in a manner proper
truth of the dates, Brown can only be saying that the mani- to men who are often ignorant or in error, if someone de-
festation of an erroneous opinion is itself an error. liberately wrote in such a manner others would necessarily
In regard to merely human writings, there would be some be deceived either about the writer or about the things of
reason for this position. This is accounted for by what was which the writer spoke. Similarly it seems that God would
said above. Merely human writing must be measured from be blameworthy for writing in this manner. If he is not, then
the point of view of man. In such writing the author would it seems that he is not responsible even if the human author
have asserted his false position if questioned about it, and thus asserts what is false.
it does not make much difference whether he only manifests The answer to Spinoza's argument about the human author
his false opinion or states his opinion. But God would not say is that Scripture was not written by omniscient men, but by
what is false in any case whatsoever. Thus in judging Scripture men guided by the providence of God. Thus it is true that
such things are not to be called errors simply, although one there is no procedure for writing history that can be followed
might say that they are errors in a certain respect. Scripture precisely in order to compose history similar to that in Sacred
does not contain errors properly speaking, but certain errors Scripture. If someone knowing the truth writes as if ignorant
are expressed in the manner of the writing. 218 of the truth, he may be blameworthy, and this is why one can-
Third, one might say that if God were to say such things not deliberately imitate the Scripture without blame. But if
in such a deficient manner from his own self, this would be someone ignorant of some truth does not express knowledge
blameworthy. Spinoza gives this objection. of that truth, this is not blameworthy, and this is why the
authors of Scripture are without blame if they do not "know
how to state a fact." 220 They may not have known the facts
217 The Critical Meaning of the Bible, 15-16. One might be surprised by
and thus could not be expected to know how to state them.
the assumption that ifDaniel appears to differ from the Neo-Babylonian
chronicles, it should immediately be concluded that the book of Daniel
is in error, while the secular chronicles are assumed to be accurate. 219 A Theological-Political Treatise, tr. R. H. M. Elwes (New York: Dover,
218 Thus in this sense Newman was right to say that obiter dicta can be 1951), 139-
found in the Bible. 220 Spinoza, 139.
 ON THE INERRANCY OF SCRIPTURE
David P. Bolin
Nor is God blameworthy, precisely because he speaks in
inerrant, has led theologians around in circles these many
the manner proper to his instrument. God perhaps would be years.222
deceptive if he spoke in such a manner from his own self,
but he does not do this. But on the other hand he would Burtchaell says that it was assumed that Scripture is inerrant
be deceptive if he said what is false through any instrument because it is the word of God, and that this happened mirac-
whatever. ulously. But because it is now known that this did not hap-
Fourth, someone might object that God gave Scripture so pen miraculously, it should be concluded that Scripture is not
that men could understand something. It might seem more inerrant. For example, someone might say that either the au-
likely that he would allow something false to be written than thor of Genesis asserts that there is a dome in the sky or God
that he would cause something true to be written which is instructs him so that he says this in a metaphorical sense. But
almost certain to be misunderstood. But the answer to this the second does not seem very reasonable, since it is not nec-
is that he did not give Scripture in order to let men know all essary for men to know about the structure of the heavens.
things about all things, and so if some things are present in Therefore the human author must assert what is false in this
an obscure manner in Scripture, this is no objection. In addi- case. The answer to this objection is evident from what has
tion, because God "has scattered the proud in the thoughts of been said. In this particular example it is not unreasonable
their hearts," 221 it is not surprising that the assumption that to suppose that the human author knows that there is not a
one can immediately understand everything in Scripture can dome, but speaks in the customary manner. 223 But even if it is
easily lead one into error.
Now that particular objections have been considered in a
222 Burtchaell, 294-295.
223 Because Leo XIII said that the sacred authors wrote accorcling to
general manner, and objections to this general response, it is custom, some say that the Pope implicidy admitted the existence of er-
necessary to consider other general objections. Most can be rors in Scripture. "Already in 1893 Pope Leo XIII in Providentissimus
resolved without great difficulty by means of what has been Deus (DBS 3288) excluded natural or scientific matters from biblical in-
said; First, someone might say that if the human author does errancy, even ifhe did this through the expedient of insisting that state-
not know everything concerning science and history, then ments made about nature according to orclinary appearances were not er-
rors. (An example might involve the sun going around the earth.) While
God must reveal such things to him or he must fall into error. this understanding of error echoes an ancient equation ofinerrancy with
This seems to be Burtchaell's position. freedom from deception, it sounds strange to modern ears, for incul-
pable mistakes cease to be errors. In any case, Pope Leo's approach un-
To sum up: in early days men naturally assumed that if a dermined the very purpose for which most people want to stress in-
statement or a document were God's work, then it must errancy, namely, so that they can give unlimited confidence to biblical
enjoy his absolute authority; and if it were so authoritative, statements. The theory that these statements were made according to
then it must have become so by miraculous production. It surface appearances and so are not necessarily correct from a scientific
was as if the Bible needed wondrous origins comparable to viewpoint is a backdoor way of admitting human conditioning on the
Jesus' virgin birth. We have, of course, abandoned much part of the biblical authors'' (Raymond Brown, The Critical Meaning cif
of this myth of miraculous biblical origins, but the residual the Bible, 1 5). Brown's position is that one who speaks accorcling to the
belief, that the Bible could not be God's word were it not appearances speaks falsely when the appearances do not correspond with
the things, at least when he speaks without knowledge of the things.
221 Luke I:5I. Thus, according to Brown, if someone does not know that the earth
revolves, and he says that the sun rises, he makes a false statement. From

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 ON THE INERRANCY OF SCRIPTURE David P. Bolin

supposed that he believes in the existence of such a dome and meaning of the text, which ought to be judged on internal
is not instructed by God, it does not follow that he makes such criteria. Spinoza suggests this objection.
an assertion. Rather divine providence causes him to assert The commentators make many other assertions of this kind
only what God wishes to assert, perhaps in such a way that the [twisting the sense of a passage], which if true, would prove
human author does not take care that his expression cannot that the ancient Hebrews were ignorant both of their own
be taken to assert the existence of such a dome. The essential language, and of the way to relate a plain narrative. I should
mistake in this objection is that it does not take into account in such a case recognize no rule or reason in interpreting
the power of divine providence. Burtchaell makes this mis- Scripture, but it would be permissible to hypothesize to
take in the text quoted. He criticizes the early assumptions, one's heart's content. 224
but nonetheless he accepts the assumption that if Scripture is Spinoza's claim is that one can only hold that Scripture is
inerrant, it must have become so through miraculous means. inerrant if one twists the obvious sense of the text, which
But in truth this happened through God's providence, which ought not to be done. But if one takes this objection to mean
can use whatever means it pleases. that the meaning of Scripture should be judged on internal
Grillmeier's objection that the inerrancy of Scripture is criteria alone, without regard for the principle that Scripture
Scriptural monophysitism has also been answered implicidy is inerrant, then the objection is not true even as applied to
in the general solution to difficulties. All aspects of the human merely human writings. For example, if one knows for cer-
author's personality, writing style, and even mistaken personal tain that an author holds a definite view, and then one comes
beliefs can become manifest in the written text of Scripture. upon something in his writing which seems contrary to his
Nonetheless he asserts nothing false in his text, on account of view, one then attempts to interpret it in such a way that it fits
the divine authorship. Thus the text of Scripture takes on all with his general position. Only if there is no reasonable way
human properties except those contrary to the dignity of the · to do this will one conclude that the author is contradicting
word of God. Not only is it not Scriptural monophysitism to his own opinion. Similarly, because God is truth itself, and
hold the doctrine of inerrancy, but· Grillmeier's owri. position God is the author of Scripture, it is reasonable to interpret
was shown above to be a kind of Scriptural Nestorianism. what he says to be in accord with the truth.
Grillmeier holds that there are false statements in Scripture, On the other hand, there is a difference between the two
statements that must be attributed to the human author alone. cases. In the case of a human author, one can sometimes con-
Thus these words are merely human words, rather than the clude that he contradicts his own opinion because there is
words of God. no other possible interpretation of the text. In the case of
Third, someone might say that the doctrine of inerrancy Scripture, however, it might sometimes be necessary to sus-
cannot be true because it forces one to twist the obvious pend judgement concerning the meaning of a certain text. If
one does not see any reasonable interpretation in accord with
truth, then one must suspend judgement. It is not necessary
this it follows that ifsuch a man were to say that the sun does not rise, he
would speak truly, which does not seem right. Nor does Pope Leo XIII either to admit the existence of error in Scripture or to as-
undermine the purpose of the doctrine of inerrancy, since the primary sert that the meaning of the text is something unreasonable.
purpose of holding the doctrine is in order to recognize the true nature
of Scripture as written by men inspired by God. 224 Spinoza, 139.

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 ON THE INERRANCY OF SCRIPTURE David P. Bolin
If one jumps to such a conclusion, this is due to intellectual the Church's tradition distinguishes between man and God as
curiosity, not to the doctrine of the inerrancy of Scripture. 225 authors of Scripture and posits different things pertaining to
"There are some things in them hard to understand." 226 It is them, as was pointed out in regard to Lohfmk's claim that the
necessary to be patient if one wishes to avoid unreasonable Church did not carefully consider the subject of inerrancy.
conclusions, and this is particularly true in the study of theo- The Church has never posited an absolute perfection in the
logy because of its difficulty. human authors of Scripture, but it has held with the certainty
Fourth, someone might object that the doctrine of Scrip- of faith that none of them ever said what is false in the text of
ture's inerrancy is itself contrary to Scripture. In some cases it Scripture. Insofar as this care in distinguishing the human and
might seem to be denied that Scripture expresses God's word. divine authors of Scripture is not so present in the tradition
"To the rest I say-I and not the Lord-that if any believer of the Jews, one cannot say that the Church's position derives
has a wife who is an unbeliever, and she consents to live with from any extreme position held by the Jews.
him, he should not divorce her." 227 This appears to suggest But if one insists that the Church's tradition does seem to
that this particular text of Scripture is not from God. But the emphasize too strongly the perfection of Scripture, in a way
context shows that St. Paul means to say that this is not a that seems inconsistent with the human deficiencies asserted
command from God, not that the text itself is not from God. by this work to be necessarily present in Scripture, then it is
Either God gives this as advice, or he asserts that this is St. necessary to distinguish between essential and accidental ele-
Paul's advice. Other similar cases can be treated in a similar ments in the Church's tradition. For example, St. Augustine
manner. In no place does Scripture say that Scripture is not raises the question of the eloquence of Scripture:
the word of God or that it contains false statements.
Fifth, one might object, as was pointed out earlier, that Here, perhaps, some one inquires whether the authors
whose divinely-inspired writings constitute the canon,
the Church might have received an erroneous doctrine of the
which carries with it a most wholesome authority, are to
inerrancy of Scripture from the Jews and only slowly puri- be considered wise only, or eloquent as well. A question
fied it. In part this is answered by seeing that the teaching of which to me, and to those who think with me, is very easily
the inerrancy of Scripture is an unchangeable doctrine of the settled. For where I understand these writers, it seeins to me
Church, and so it is a true doctrine regardless of what one not only that nothing can be wiser, but also that nothing can
posits as the original reasons for the doctrine. In addition, be more eloquent. And I venture to affirm that all who truly
understand what these writers say, perceive at the same time
225 C£ Summa Theologiae, II-II, I67, I, corp. The claim that the high
that it could not have been properly said in any other way.
For as there is a kind of eloquence that is more becoming
priest under which David entered the temple and ate the loaves had two
names might be an example of such a rash assertion, although it is not in youth, and a kind that is more becoming in old age, and
impossible. Perhaps it is more likely that the text of the Gospel only nothing can be called eloquence if it be not suitable to the
asserts the words of Christ with regard to their substance, as seems to person of the speaker, so there is a kind of eloquence that
be generally the case with the discourses of Christ in the Gospels. If this is becoming in men who jusdy claim the highest authority,
is the case, then the name of the priest is added for distinctness, but it and who are evidendy inspired of God. 228
might not be asserted that Christ actually gave the name.
226 2 Peter 3:16.
227 I Corinthians 7:I2.
228 On Christian Doctrine, IV, 6, in NPNF, Ist series, 2:577.

I47
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

St. Augustine clearly distinguishes between the truth of Scrip- is primary and what is secondary, what is essential and what
ture and its eloquence. No one can question the truth of Scrip- is accidental.
ture, but with respect to the eloquence of Scripture, a ques- Finally, even if some have in the past overemphasized the
tion can be raised, even if it is easily settled. Thus it is clear perfection of Scripture, nothing can be gained by overempha-
that St. Augustine believes the truth of Scripture to pertain sizing its imperfection. If the inerrancy of Scripture is denied,
to the faith, while the eloquence of Scripture does not, and it is difficult to distinguish Scripture from any other human
hence disagreement is allowed as regards the latter, but not as writing. Burtchaell claims, "It is not the writing process of
regards the former. But it is not necessary to disagree with the Bible that differs from that of other books; it is the Bible
St. Augustine if one righdy understands his claim, because that is different." 230 But then he goes on to make it indis-
he does not claim that the authors always speak with human tinguishable from all other writings, as can be seen from the
eloquence. This is clear from St. Augustine's position that following passages.
the authors of Scripture should not be imitated in style or But the Christian conscience has customarily treated this
manner. particular collection [Scripture] as something special. What
is peculiar about it? For one thing, it is drawn only from a
The expositors of these writers [of Scripture], then, ought certain, limited era. It represents the vicissitudes of belief,
not to express themselves in the same way, as if putting for- in one way or another, from the time it all began with Abra-
ward their expositions as of the same authority; but they ham until the impact left by Jesus Christ had sunk into the
ought in all their deliverances to make it their first and chief community he left behind. The Bible is the chief record of
aim to be understood, using as far as possible such clearness the faith's gestation, of those long years when Christianity
of speech that either he will be very dull who does not un- was carried in the womb of Israel. It documents that time
derstand them, or that if what they say should not be very -never to be repeated-when God's revelation was slowly
easily or quickly understood, the reason will lie not in the and painfully trying to assert itself amid the night of human
manner of expression, but in the difficulty and subdety of disinterest. This period, however, has left other documents,
the matter they are trying to explain. 229 other records. Some of these have brought suit to be admit-
ted into this collection, yet a determined policy of selectiv-
St. Augustine thus holds that the authors of Scripture do not ity has culled out all but the few we call Scripture. It is not
always speak with human eloquence, since it does not ordinar- unfair to say that some of our canonical books might have
ily pertain to human eloquence to speak in a manner difficult been omitted, or some of the apocrypha included, without
to understand. Now, it may be that St. Augustine wrongly altering the character of the collection noticeably. In this re-
holds that the writers of Scripture always know the reason for spect canonicity does have something arbitrary about it. 231
the obscurity of their writings, but one can grant his point
As this use [discerning heresy from orthodoxy] and vener-
about the eloquence of Scripture insofar as the obscurity of
ation of the sacred books became ever more reflective, one
Scripture has its reasons in divine providence. In any case, constant purpose and trend emerged: to select those past
it is clear that the distinction between the truth of Scripture writings which. represent the mainstream of development
and the eloquence of Scripture is a distinction between what
230 Burtchaell, 294.
229 On Christian Doctrine, IV, 6, in NPNF, 1st series, 2:581. 231 Burtchaell, 301.

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 ON THE INERRANCY OF SCRIPTURE David P. Bolin
from Abraham to Christ, and through Christ to wherever cerning intellectual curiosity. If one accepts the inerrancy of
a particular Church stood. A canon was a loyalty device Scripture it is not necessary to jump to the conclusion that a
precisely because faith, as it developed, could point off in
text appearing erroneous has some wildly implausible mean-
any number of directions, and the canon purposely included
those documents that-apart from others-best pointed to ing. It is enough to say that one does not understand it. But
where the Spirit had led the Church. even if one does make such a jump, it is not true that one
What does the Church find in her Scriptures? As in other will be more distant from the truth than if one says that it
literature of her past, she finds what former believers had is a false statement. For example, if someone does not know
to say about God and their life in his sight. And as in that the nature of a disputed question, he may begin to read the
other literature, she does not expect to fmd a statement for Summa Theologiae and see that it appears that St. Thomas
the present, a perfect expression of the mind of God. Ac- contradicts himself, since he says in an objection that God
cordingly as it is a faithful reproduction of past belief, the does not exist, while he says in the body that God does ex-
Bible will display the imperfections, confusions, shortsight- ist. 233 In such a case the most appropriate thing to do would
edness, inconsistency, and errors that beset believers of that be for him to suspend his judgement until he understood the
era, as they are always going to affiict the faith of feeble nature of a disputed question. But if he does make a judge-
men.232
ment, he can do this in two ways. Either he may say that St.
Here Burtchaell claims to speak of Scripture inspired by the Thomas contradicts himself and says both that God does and
Holy Spirit. But one might suspect that he speaks rather of does not exist, or he may interpret the texts so that they are
writings inspired by the human spirit. consistent. For example, he might say that in the objection
St. Thomas understands 'God' as a vague cloud of infmite
b. Objections to the utility of the doctrine goodness of such a nature that all evil is excluded, and in
the response as a certain infinite good of a different nature.
Next it is necessary to consider objections to the utility of the He says the ftrst kind of God does not exist and the second
doctrine of the inerrancy of Scripture. First, it might seem that kind does exist. Now if one considers which of these read-
the doctrine of inerrancy is not useful for an understanding of ings is closer to the intention of St. Thomas, then one can see
Scripture. It would not be useful for understanding Scripture that the position that St. Thomas contradicts himself may be
if by it one is led to interpretations of the text more distant nearer to the surface appearance of the texts, but the reading
from the true meaning than if one held that there are errors of the texts as consistent is nearer to St. Thomas' intention
in Scripture. But this might seem to be the case, especially in regarding the article as a whole. If one says that St. Thomas
light of the account given of seeming errors in the ftrst part contradicts himself, one misses the whole point of the article,
of the objections. If one comes upon a statement that seems which is simply to argue that God exists. Thus the reading that
to be false and interprets it to say something true, one might interprets the texts so that they are consistent is better than
come up with a highly improbable reading, and it might be the reading saying that the texts contradict one another. Sim-
nearer to the truth simply to say that it is a false statement. ilarly, if Scripture is inerrant, it is better and closer to God's
In part this can be answered by what was said above con-
233 Summa Theologiae, I, 2, 3. Such problems are often actually raised by
232 Burtchaell, 303. students new to St. Thomas and to the scholastic method.

ISO ISI
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

intention if one interprets it to say what is true, even if one there [Matthew 27:9], are not found in the whole of Sa-
twists the meaning of the text, than it is to say that the text cred Scripture. Nevertheless something similar is found in
says what is false. But in any case such intellectual curiosity Zachariah u:12, They paid my price, thirty pieces of silver.
is to be avoided and corrected. St. Augustine discusses the There is therefore the question, why is this set down as said
danger of this kind of error: by Jeremiah, since it was said by Zachariah. . .. Augustine
solves this: Sometimes it happens that as one wishes to ex-
Whoever takes another meaning out of Scripture than the press the name of one author, the name of another occ~rs to
writer intended, goes astray, but not through any falsehood one; therefore it might be that when he [Matthew] Wished
in Scripture. Nevertheless, as I was going to say, if his mis- to write Zachariah, he wrote Jeremiah. But there were then
taken interpretation tends to build up love, which is the manyJews who knew the law; why did they not correct this?
end of the commandment, he goes astray in much the same Because they thought that this was divinely spoken, because
way as a man who by mistake quits the high road, but yet all prophets spoke from the Holy Spirit, and the words o~t~e
reaches through the fields the same place to which the road prophet do not have efficacy except from the Holy Spmt;
leads. He is to be corrected, however, and to be shown how therefore in order that they might suggest this mystery, they
much better it is not to quit the straight road, lest, if he get did not correct it. 235
into the habit of going astray, he may sometimes take cross
roads, or even go in the wrong direction altogether. 234 St. Thomas suggests that Matthew made a mistake, not in the
sense that he made a false statement, but in the sense that he
Second, it might seem that the doctrine of Scripture's in-
wrote something other thar1 what he intended to write, and
errancy derogates from the care necessary for understanding
that this happened in order to show that God is the author
Scripture, especially in light of the account given of seeming
of all prophecy. Thus it does not matter whether Jeremiah
errors in the first part of the objections. If seeming errors are
or Zachariah made this prophecy, and God indicated this by
present simply because of the limitations of the human author,
allowing Matthew to write the wrong name.
then one might conclude that the details of the text are unim-
Third, someone might object that the doctrine of inerrancy
portant. But this conclusion does not follow. The reason for
is not useful for the knowledge of theology. Theology does
this is that God is responsible not only for the meaning of the
not depend on history and natural science, and therefore it
text, but also for the mode in which it expresses something.
does not benefit theology to know that Scripture does not
If the text expresses something in a limited, human manner,
err in these matters. For example, as Newman pointed out, it
this is only because God wished to express something in this
does not seem important to know whether or not Paul actu-
manner. Thus there will necessarily be reasons in God's prov-
ally left his cloak at Troas with Carpus. It does not seem that
idence for what pertains to the mode of expression, and for
one derives theological conclusions from this fact.
all seeming defects in the text. St. Thomas offers an exam-
In the first place, even if there were no such benefit to theo-
ple of such a reason for a human defect while discussing the
logy in the doctrine of inerrancy, the doctrine would benefit
problem of a prophecy ofJeremiah cited by Matthew.
theology precisely in the sense that the doctrine is part of theo-
But there is a question, why does he [Matthew] say: Say- logy, and therefore is ordered to the whole science. Similarly
ing through Jeremiah the prophet, since the words as they lie
235 In Bvangelium S. Matthaei Commentaria, Ch. 27 (Rome: Marietti,
234 On Christian Doctrine, I, 36, in NPNF, Ist series, 2:533. 1919), p. 381.

Ij2 IjJ
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
one might say that the teaching that Christ never sinned does long as we are uncertain of its truth, and, consequently, we
not "benefit" theology. But just as if Christ had collll11itted cannot be sure whether the literal meaning of a passage be
a sin, it would follow that God was a sinner, so also if there true or false ....
were a false statement in Scripture, it would follow that God Further, the truth of this theory would involve that the
was a liar. masses, having generally no comprehension of, nor leisure
But it is not true that there are no other benefits that result for, detailed proofs, would be reduced to receiving all their
knowledge of Scripture on the authority and testimony of
from the doctrine. The doctrine forces one to take care in
philosophers, and, consequently, would be compelled to
explaining the nature of the texts of Scripture, and therefore
suppose that the interpretations given by philosophers were
one will take care in finding the theological meaning of Scrip- infallible.
ture. In addition, historical and natural truths are contained Truly this would be a new form of ecclesiastical authority,
in Scripture for the sake of the principal truths revealed, and and a new sort of priests or pontiffs, more likely to excite
therefore to know these truths is useful to some degree. For men's ridicule than their veneration. 236
example, if one denies the historical fact that Christ chose
Spinoza says that if one must interpret Scripture to be in ac-
only men as apostles, one will assert that women should be
cord with reason, then one cannot know the meaning of Scrip-
ordained to the priesthood, a theological error. It is true that
ture until one knows the nature of things. But this objection
the knowledge of historical facts contained only obscurely in
is based on the implicit denial that Scripture is in fact in ac-
Scripture cannot be very necessary for the principal doctrines.
cord with reason and inerrant. If Scripture is entirely true,
But one who maintains that obscure statements in Scripture
then one can take any reality and judge that Scripture cannot
can be false must also maintain that clear statements in Scrip-
be contrary to that reality. But one can also take the clear
ture can be false.
sense of Scripture and judge that reality cannot be contrary
Fourth, one might object that the doctrine of inerrancy is
to Scripture. Thus philosophy has no more authority over
not useful for theology because it subjects theology to natural
exegesis than exegesis has over philosophy. The reason for
reason. Spinoza raises this objection.
the objection is the assumption that the clear sense of Scrip-
ture is contrary to reality, so that one can conclude in only
Such are the words ofMaimonides [to the effect that Scrip-
one direction, from things to the sense of Scripture. But to
ture is to be interpreted in accord with what is known to be
true by reason], and they are evidently sufficient to establish say that the clear sense of Scripture is contrary to reality is
our point: for if he had been convinced by reason that the simply to say that Scripture is false, which is not the case.
world is eternal, he would not have hesitated to twist and Thus if Scripture does in fact "everywhere plainly" deny the
explain away the words ofScripture till he made them appear eternity of the world, then the world is not eternal according
to teach this doctrine. He would have felt quite sure that to the nature of things, and any opposing arguments can be
Scripture, though everywhere plainly denying the eternity answered. 237
of the world, really intends to teach it. So that, however clear Fifth, one might object that inerrancy is not useful because
the meaning of Scripture may be, he would not feel certain it is harmful in other ways. First, it might seem that it can be
of having grasped it, so long as he remained doubtful of the
truth of what was written. For we are in doubt whether a 236 Spinoza, us-u6.
thing is in conformity with reason, or contrary thereto, so 237 C£ Summa Theologiae, I, r, 8, corp.

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 ON THE INERRANCY OF SCRIPTURE David P. Bolin

harmful with respect to the intellectual life. Beliefin inerrancy But there are also parts of Scripture which have only an
is often connected with fundamentalism, and it is claimed that auxiliary function in relation to these direct truths of salva-
fundamentalism and belief in inerrancy destroy the intellect. tion. Here, from the point of view of the secular sciences,
somewhat less than the truth can be expressed. Here we
The stubborn defense on the part of many of its [fundamen- must accept facts without prejudice and without anxiety.
talism's] followers of a theory of verbal inerrancy inevitably The question of inerrancy is not to become a matter of a
leads to a sacrifice of the intellect. The theory itself is largely bad conscience or false attitudes but should open one's eyes
the product of seventeenth-century Protestant scholasticism to the full nature of Scripture. 239
and lacks deeper roots in the Christian tradition. 238
Similarly, he states in his conclusion, ''The age of anxiety in
The meaning of 'verbal inerrancy' in this comment is not clear. relation to Scripture is to be regarded as over-a new life
If this includes the doctrine defended by this work, then the with it is to start." 240 The position is that the doctrine of
doctrine certainly has far deeper roots in the Christian tradi- inerrancy leads to bad conscience, false attitudes, and anxiety.
tion, as was shown in the first half of the work. To say that But this objection amounts to nothing unless the doctrine is
this doctrine leads to a sacrifice of the intellect means that it false or doubtful. One who accepts inerrancy certainly has a
leads one to hold unreasonable beliefs. But this is not nee·· false attitude if the doctrine is false. But if the doctrine is true,
essary, as was said above, since unreasonable beliefs are the then his attitude is not false. If someone is in constant anxi-
consequence of intellectual curiosity. In the particular case of ety over the inerrancy of Scripture, this is not because of the
Protestant fundamentalism, this usually takes the form ofbe- doctrine, but because he doubts the doctrine. Someone who
lieving that the inerrancy of Scripture requires that everything believes the doctrine does not worry about the possibility that
be taken according to the first sense of the words. For exam- he might fmd an error in Scripture, because he believes that
ple, according to this method one concludes from Genesis I this is impossible. Similarly, the doctrine would only lead to
that the world was made in six twenty-four-hour days, some a bad conscience if someone claimed to believe the doctrine
of which existed before the sun, in terms of which a day is while in his heart doubting or denying it. If someone believes
defined. To jump from the truth of Scripture to conclusions the doctrine because it is contained within divine revelation,
of this kind is curiosity, and such conclusions do not follow and nothing causes him to doubt the doctrine, he does not
from the doctrine of inerrancy. Thus a sacrifice of the intellect have a bad conscience, since it is reasonable to accept divine
is not necessary, but patience and faith in divine revelation revelation. This objection can only arise from someone who
are necessary if one is to hold the doctrine of the inerrancy thinks that he sees errors in Scripture, and believes that every-
of Scripture. In fact, far from sacrificing itself, the intellect is one else must see the errors as well. From this he concludes
perfected by submitting itself to divine revelation. that those who claim the inerrancy of Scripture must be lying
Again, one might object that the doctrine of inerrancy is or at least must be afraid that such 'errors' will turn out to
psychologically harmful. Grillmeier seems to suggest that this be truly errors. But this is not the case. Those who believe
is the case in a text quoted previously. in the inerrancy of Scripture do not find errors in Scripture,

238 R. Harrisville and W. Sundberg, The Bible irt Modern Culture (Grand 239 Grillmeier, 236.
Rapids, Mich.: Eerdmans, 1995), I99· 240 Grillmeier, 246.

I 57
 ON THE INERRANCY oF ScRIPTURE David P. Bolin

nor do they fear that apparent errors will turn out to be truly Along the same lines, someone might insist that the doc-
errors. trine says nothing about the text of Scripture because the doc-
Finally, someone might claim that the doctrine of inerrancy trine concerns the original manuscripts alone, and these are
as understood by this work is not a useful doctrine because it not in our possession. Raymond Collins holds this position:
says nothing about the text of Scripture. If all apparent errors
Enlightened fundamentalists, however, are not impervious
can be explained away in one way or another, then one can to the discrepancies in biblical mss. or in parallel narratives
defend the inerrancy of any writing one wishes, and Scripture of the OT and the Gospels as detected by historical crit-
does not really turn out to be different from any other writ- icism. In a seminal article ("Inspiration," Presbyterian Re-
ing. It is necessary to say two things in answer to this. First, view 2 [r88I] 225-60) A. A. Hodge and B. B. Warfield for-
even if it were true that one could defend the inerrancy of mulated three criteria that must be met before something
any writing by the means proposed, it would not follow that can be considered an error such as to destroy the inerrancy-
the doctrine is useless. The reason is that in one case such a inspiration of the Scriptures. The error must (I) occur in the
defense would be true, namely in the case of Scripture, and "original autograph" of the biblical text; (2) involve the true
false in the case of other writings. Thus Scripture would in meaning and intention of the text, "definitely and certainly
reality be different from other writings, but similar in appear- ascertained"; and (3) render that true meaning "directly and
necessarily inconsistent" with some "certainly known" fact
ance. Second, it is not true that any sort of seeming error can
ofhistory or science. But these criteria deprive biblical in-
be explained away. If an author holds a position constantly, errancy of rational verification, for (I) pertains to a text that
presents his view in many places, and argues it in many ways, is no longer extant. 242
then no one can claim that he does not assert this position,
and if this position is false, then no one can legitimately say It is necessary to say that Hodge and Warfield are right in
that he does not err. But if an author says something only holding that inerrancy can only be wholly maintained in re-
once, it is true that this could be explained away. A simple gard to the original texts of Scripture, because copyists and
way to do this would be to say that the author accidentally translators are evidently able to make mistakes in their copies
left out a word, and so his thought was badly expressed. Thus and translations. Thus it follows, according to Collins, that
the doctrine of inerrancy does demand that Scripture not have the doctrine is useless, since it only concerns texts which are
certain kinds of seeming errors, namely, those that are cer- not in our possession. The answer to this is evident from what
tainly errors, or those that are in fact errors, while it allows
efforts of the enemies of Christianity-eager to discover error by which
Scripture to have other kinds of seeming errors. 241 they might convict the precious word of life offalsehood-have proved
utterly vain, the Scriptures stand before us authenticated as from God.
241 Because this answer to the objection maintains that the text of Scrip- They are, then, just what they profess to be; and criticism only secures to
ture differs from other texts not only in reality, but also in appearance, it them the more firmly the position they claim'' (Warfield, The Inspiration
suggests the possibility of arguing for the inerrancy of Scripture on the and Authority if the Bible, 441). Now one might use such an argument as
basis of the general characteristics of the text. Thus some have argued probable, but one cannot really prove the doctrine in this way, because
that critical study of the text of Scripture actually verifies the doctrine of even a text containing errors would not necessarily contain errors that
inerrancy: "If the New Testament, claiming full inspiration, did exhibit are provably such. Pope Pius XII also referred to this form of argument
such internal characteristics as should set aside this claim, it would not when he spoke of "proving" Scripture to be free of error.
be a trustworthy guide to salvation. But on the contrary, since all the 242 "Inspiration," 52, in The New jerome Biblical Commentary, 1031.

I 59

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 ON THE INERRANCY OF SCRIPTURE David P. Bolin
has been said above regarding isolated mistakes and mistakes the hidden mysteries of His divinity, His wisdom and His
which are asserted many times and in many ways. Because mercy .... This supernatural revelation, according to the
it must be admitted that the Church possesses the substance belief of the universal Church, is contained both in unwrit-
of Scripture, 243 Scripture as possessed by the Church will be ten traditions and written books, which are, therefore, called
entirely free of the latter kind of error, while it will be capable sacred and canonical because, "being written under the in-
ofhaving the former kind of error. Nor is the doctrine useless spiration of the Holy Ghost, they have God for their author,
and as such have been delivered to the Church." 244
even with regard to such isolated mistakes, because even in
these cases the doctrine does in fact make some demand on Leo XIII thus suggests that the belief in God's authorship, and
the text. It demands precisely that such a mistake should not therefore the belief in the inerrancy of Scripture, are closely
be an accurate translation or copy of the original text, and linked to the belief in divine revelation. This revelation was
this is something subject in a general way to "rational verifi- given by the providence of God for the sake of man's super-
cation," even if not in every single case. natural end.
But it is necessary that the end be foreknown to men,
B. Inerrancy considered in relation to theology as a whole
who ought to order their intentions and actions to the end.
Finally the relation between the doctrine of the inerrancy of Whence it was necessary for the salvation ofman that certain
Scripture and the rest of theology must be considered. When things which exceed human reason should be made known
the tradition of the Jews was considered, it was stated that to him by divine revelation. 245
this doctrine is a doctrine most fundamental to the faith, as St. Thomas thus says that the purpose of revelation is that
something common to bothJews and Christians. The reason man should know the end and the way to the end. The end
for this is that the doctrine is very closely linked to the origin is God. "And this is eternal life, that they may know you,
of all doctrine. the only true God, and Jesus Christ whom you have sent." 246
The God of all Providence, who in the adorable designs of The way to the end is to receive life from God though Christ.
His love at first elevated the human race to the participa- "Father, the hour has come; glorify your Son so that the Son
tion of the divine nature, and afterwards delivered it from may glorify you, since you have given him authority over
universal guilt and ruin, restoring it to its primitive dignity, all people, to give eternal life to all whom you have given
has, in consequence, bestowed upon man a splendid gift and him." 247 It follows that faith in God and in his providence is
safeguard-making known to him, by supernatural means, most necessary to man. "And without faith it is impossible to
243 This is required by the definition of the Council of Trent, "If any-
please God, for whoever would approach him must believe
one, however, should not accept the said books [the canon as defmed by that he exists and that he rewards those who seek him." 248
Trent] as sacred and canonical, entire with all their parts, as they were In the second place faith in Christ is necessary. "For God so
wont to be .read in the Catholic Church, and as they are contained in
the old Latin Vulgate edition . . . let him be anathema" (Session IV, in 244 Pope Leo XIII, Providentissimus Deus, 3.
Denz. 784). This defmition cannot be taken to mean that the Vulgate is 245 St. Thomas Aquinas, Summa Theologiae, I, I, I, corp.
inspired in every verse and every word, but it does imply that the books 246 John I7:3.
of the Vulgate contain the substance of Scripture, since otherwise they 247 John I7:I-2.
would not be "sacred and canonical." 248 Hebrews n:6.

I60 I6I
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
loved the world that he gave his only Son, so that everyone is an example of the denial of inerrancy resting on the denial
who believes in him may not perish, but may have eternal of the existence of God, as was pointed out in the case of
life."249 Loisy. Burtchaell's position seems to be based implicitly on
First the doctrine of the inerrancy of Scripture will be con- the denial of God's providence. Burtchaell himself, however,
sidered in relation to the existence of God and his providence, supposes that his position is based upon a more perfect un-
the ultimate end and the source of the attainment of the end. derstanding of providence:
Then it will be considered in relation to Christ, who is the
On a more refmed view, God does not split responsibility
way to the end. Last it will be considered in relation to the with man, for he is a transcendent cause. He moves his crea-
existence of the revelation by which this end and the way to tures without himself moving. He does not need to inter-
this end are made known to man. With respect to the first, it vene, for the distance between him and ourselves is not one
is immediately evident that one who denies the existence of that is bridged in this way. Whether we speak of the most or-
God or his providence must deny the inerrancy of Scripture. dinary human event or of the economy of the incarnation, it
God through his providence caused Scripture to be without is the same: God is cause ofhuman activity without himself
error, and one who does not believe in the cause has no reason reaching in to take control from us. Whether Peter catches
to believe in the effect. On the other hand, the connection fish or converts men, his acts are totally human and totally
between denying the inerrancy of Scripture and denying the his. We are accustomed to see Christ as more intensely re-
existence or providence of God is not a necessary one. One sponsible for the latter type of fishing, and are tempted to
imagine some rearrangement of procedure within Peter's
might consistently hold that God exists and rules the world
heart of hearts. But more correctly we should see that in
by his providence, and still assert that God has not caused
both cases Christ is in equal and total control. There is a
Scripture to be without error. difference, not of procedure, but of fmality, order, purpose,
But although the link between these denials is not a nec- plan. When we predicate a human act of God, there need
essary one, they can often be found together. The reason for be nothing peculiar-discernible or not-in the dynamics
this is that the fundamental reason for denying the inerrancy of that human act. God's hand in history is to be seen, not
of Scripture is either the denial of the existence of God or the in his pre-empting of human responsibility or re-arranging
denial of his providence. It has been shown above that Scrip- of human events, but in a new order and purpose to things
ture's inerrancy cannot be disproved by examples of errors, which can retrospectively be appreciated by the insight of
and that it is an effect of the excellence of divine providence. faith.
One who denies inerrancy thus must derogate from divine Now how is this all related to the theology of inspiration?
providence. But since the doctrine cannot be disproved from Rude people have ever considered it appropriate that contact
and converse between God (or gods) and men be attended
Scripture itself or from the Church's tradition, the fundamen-
by wondrous events and prodigies. God could not be imag-
tal reason for this derogation can only be the implicit denial
ined to speak without such eclat. This is why the early lives
of providence itself, which is itself implicitly based upon the of the saints abound in miracles and portents. This is why
denial of God's existence. 250 The opinion of the Modernists the oracle at Delphi had to speak in a trance ....
Now primitive theology is no monopoly ofprimitive peo-
249 John 3:16.
250 Since God is not only provident, but is providence itself, one who denies the providence of God implicitly denies the existence of God.
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
ple. I submit that most of the inspiration theory which this Burtchaell thus holds that it was "formerly" thought that
book has reviewed is the heir of this backward notion of God's activity in the world had to be extraordinary, while
inspiration (and of revelation). The dictation idea is long it is "now" known that God is fully the cause of things even
dead and gone, but its corollary has unwittingly been re-
in the ordinary course of events. Thus he concludes that God's
tained. Say that God was the originator of any event, and
most believers will immediately feel it must be a perfect authorship of Scripture does not imply that Scripture came
event, absolute as he is absolute. Inspiration, as a divinely to be in an extraordinary manner. But although he is right to
initiated act, was treated as other divine acts: it was accorded say that it is not necessary to say that Scripture came to be in
absolute attributes. In this instance the attribute is inerrancy. a miraculous manner, he manifests in his own text the same
Further, there is the persistent belief that if God is the author misunderstanding of providence that he condemns in others.
of this book in a way that no other religious document can This error is manifest in his claim that inerrancy is the corol-
claim him, somehow he must have tampered with the writ- lary of a dictation theory of inspiration. The arguments in
ing process. Most commentators will insist that if divine the previous parts of this work do not depend upon a theory
causality in Scripture is to be different from ordinary concur- concerning the manner in which Scripture came to be, but
sus, it must somehow have a direct effect upon the dynamics they depend on God's purpose for Scripture, namely, to com-
of authorship. But it would be preferable to recognize that municate his own words. Burtchaell himself claims to recog-
what set salvation-acts apart from acts of mere concursus are
nize that Scripture and its purpose are different from other
not different procedures, but different results. It is not the
books and their purposes, but he denies the central difference.
writing process of the Bible that differs from that of other
books; it is the Bible that is different. 251 He denies that Scripture is the word of God. By taking this
denial to follow from the denial of the dictation theory, he
shows his belief that God could only produce his own words
251 Burtchaell, 291-294. Karl Rahner's argument against God's liter-
by dictation. Thus he falls into the same mistake concerning
ary authorship is an example of the kind of position criticized here by
Burtchaell. "For, if God is to be the literary author of the Scriptures, he is, the providence of God that he recognizes in others.
if we may formulate it in this way, a categorical and not a transcendental A certain suggestion of a position implicitly excluding
cause. In other words, his causality itself, and not only its effects, will be God's existence can also be found in this passage, thus il-
within the dimensions in which his creatures live and act. Ifhe is to be the lustrating the connection made above between the denial of
literary author of the Scriptures, and not only their transcendental cause
God's providence and the denial of God's existence. When
-which in itself would not be sufficient for a literary authorship-then
God must be at work within the redemptive dimension of the world, he says, "This is why the early lives of the saints abound in
just as in the prophetic inspiration and in the miracle of the Incarnation, miracles and portents," he suggests the position that mira-
both representing activities of God's miraculous character; in a certain cles do not happen, although he does not actually hold this
sense they in themselves, as actions of God and not only in their effects, position. This position is implicitly based upon the denial of
possess a spatio-temporal determination. But as God in these cases is the God's existence. 252
person who originally spoke and acted alone, ·in the same way we cannot
conceive of God otherwise than as the one and only author, who suffers causing Scripture with a certain purpose and nature would be sufficient
no one else besides himself" [Inspiration in the Bible (New York, N.Y.: for God's authorship, and so nothing must be subtracted from human
Herder and Herder, 1961), 15-16]. Rahner thus holds that God cannot authorship.
be the literary author of Scripture, because such authorship would ex- 252 One of the objections to the existence of God is that all things de-
clude human authorship. But Burtchaell quite rightly points out that pend upon nature and will, and thus it seems unnecessary to say that
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

On the other hand, one who recognizes the existence of every way like human language, just as the Word of the
God and his providence has no trouble asserting the doc- eternal Father, when he took on himself the flesh of human
trine of inerrancy, while recognizing that the manner in which weakness, became like men" (DV IJ).
Scripture came to be is a separate question. The excellence Through all the words of Sacred Scripture, God speaks
of God's providence is made manifest in this, that he causes only one single Word, his one Utterance in whom he ex-
men to be true authors of the word of God. Thus he has presses himself completely:
"bestowed upon man a splendid gift and safeguard-making You recall that one and the same Word of God extends
known to him, by supernatural means, the hidden mysteries throughout Scripture, that it is one and the same Utter-
of His divinity, His wisdom and His mercy." 253 ance that resounds in the mouths of all the sacred writers,
Next the relation between the incarnation of the Word and since he who was in the beginning God with God has
the inerrancy of Scripture must be considered. Since it is now no need of separate syllables; for he is not subject to time
generally recognized that Christ as presented in the Gospels (St. Augustine, En. in Ps. 103, 4, I: PL 37, 1378). 255
does indeed claim to be the Son of God, and therefore to be The Catechism makes two points here. The ftrst is that in
God, men who deny the incarnation obviously also deny the Scripture the words of God become the words of men, and
inspiration and inerrancy of Scripture. 254 But not all those therefore take on human likeness as the Word takes on hu-
who deny the inerrancy of Scripture deny the incarnation. man likeness in becoming man. The second is that what is
Once again, however, the latter denial is the implicit source expressed in Scripture is a participation in what is understood
for the former denial. The Catechism makes an analogy be- in the divine Word. This point is a consequence of the posi-
tween the inspiration of Scripture and the incarnation of the tion that the words of Scripture are an expression of the mind
Word: of God. The analogy between the incarnation and the inspi-
In order to reveal himself to men, in the condescension of ration of Scripture has been used in two different ways. Pope
his goodness God speaks to them in human words: "Indeed Pius XII uses this analogy to prove the inerrancy of Scripture:
the words of God, expressed in the words of men, are in For just as the substantial Word of God was made like man in
all things 'without sin,' so also the words of God, expressed
God exists (Summa Theologiae, I, 2, 3, obj. I). St. Thomas answers that
in human language, in all things have been made like hu-
God is the first cause of nature and will, but one who says that this fust
man speech, without error, which Saint John Chrysostom
cause never acts except through such second causes comes dangerously
close to saying that it is not really there at all. Thus Augustine says, "Will has already extolled with highest praise as the syncatabasis,
some one say that these miracles [in Scripture] are false, that they never or, condescension of a provident God; and which he has as-
happened, and that the records of them are lies? Whoever says so, and serted again and again is the case in the Sacred Scriptures. 256
asserts that in such matters no records whatever can be credited, may Pius XII teaches that just as the Word became man, but did
also say that there are no gods who care for human affairs'' (City of God,
X, I8, in NPNF, Ist Series, 2:I92). not take on any defects contrary to the dignity of his person,
253 Pope Leo XIII, Providentissimus Deus, 3· so divine words are expressed in human language, but do not
254 Muslims might be considered a counter-example, but in this case take on any defects contrary to their divine character, and
inerrancy is in effect denied by means of the claim that the Bible has un-
dergone substantial alterations, as was implicidy suggested by R. Collins 255 Catechism of the Catholic Church, I o I - 102.
in his objection to Warfield's position. 256 Divino A.fflante Spiritu, in Denz. n. 2294.

r66
 ON THE INERRANCY OF SCRIPTURE
David P. Bolin
hence they exclude error. But others hold that this analogy Grillmeier claims that this analogy fails because Scripture
fails. Grillmeier says that this analogy was excluded from the is not hypostatically united to God. But in fact the reason
Council's document due to its inadequacy:
that the hypostatic union implies the sinlessness of Christ is
Although this strict parallelism [between the sinlessness of that the unity of person in Christ implies the possibility of a
Christ and the inerrancy of Scripture] was expressly desired communication of idioms. What can be said about the man
by some fathers, it was rightly criticized by others and con- Christ can be said about God. Therefore if the man Christ
sequently dropped. For-to argue dogmatically-the sin- sinned, then God sinned. But this is impossible. Therefore the
lessness of Christ in his humanity follows from the hypo- man Christ could not sin. Similarly, the unity of the words of
static union. Just as the connection of the Church with the Scripture implies the possibility of another communication of
Holy Spirit cannot be regarded as a parallel with the divine idioms. What men said is what God said. Thus what can be
humanity of Christ, Scripture too, as the word of God in
said of the words of men can be said of the words of God. 258
the human word, cannot be seen as a parallel to the incarna-
tion. There is an important analogy between the two, but Thus if the human words of Scripture are false, the divine
it is only an analogy. The whole argument was conceived words are false. But this is impossible. Therefore the human
in terms of the problem of the inerrancy of Scripture. The words of Scripture cannot be false. Thus there is a complete
Constitution Dei Verbum finally broke through this narrow parallel insofar as each case permits a certain communication
framework and for this reason dropped the reference to of idioms. 259
Heb. 4:15. Certainly the incarnation and the inspiration of Thus, as was said above, one who denies the inerrancy of
Scripture are seen as two modes of the condescension of Scripture must deny that the words of Scripture are strictly
God and his accommodation of himself to us. At the sug- and truly the words of God. This is analogous with the po-
gestion of Cardinal Konig the emphasis on this condescen- sition that the man Christ was not strictly and truly God.
sion acquired a meaning which was precisely the opposite Thus these positions can be found combined in such writers
to that given it in the schema of I 962: it is not the absolute as Benedict Spinoza, and the latter denial is the natural foun-
inerrancy of Scripture which is deduced from it, but, on the
dation for the former denial.
contrary, the admission that this condescension also accepts
the human failings of the writers. 257 But one who believes that "long ago God spoke to our
ancestors in many and various ways by the prophets, but in
As in a former case, Grillmeier interprets an absence of a state- these last days he has spoken to us by a Son," 260 will believe
ment in the Council to imply its denial. He does not find the both that Christ was truly the Son of God and that it was
deduction of the inerrancy of Scripture from this analogy in indeed God who spoke by the prophets. "No prophecy ever
the Council, and therefore says that the Council intends to
say that because Scripture takes on a human mode, it must
take on error. But in fact nothing at all can be deduced from 258 This must be understood to concern material predication rather than
the absence of a statement in the Council. The lack of a state- formal predication. It can be said that the man Christ is God, but not
ment is not the denial of the statement. Thus the Council says that Christ as man is God. Similarly, the human words of Scripture are
nothing at all about this question. the words of God, but not insofar as they are human words.
259 Pope John Paul II expressly reaffirms the teaching of Pius XII in

regard to this analogy, as was cited in an earlier footnote.

257 Grillmeier, 227.
260 Hebrews I:I-2.

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 'l
I

!
ON THE INERRANCY OF SCRIPTURE David P. Bolin
came by the will of man, but men moved by the Holy Spirit In fact, it is possible to look upon the Bible no longer as a
spoke from God." 261 rule or rather the permanent source of faith, but as a histor-
Finally it is necessary to consider the relation between the ical document, where the origins and the ancient develop-
doctrine of inerrancy and the existence of revelation. One ment of religion can be discovered, a testimony which per-
who denies the existence of revelation naturally denies the mits us to understand the state of belief in a certain epoch,
inerrancy of Scripture. As in the other cases, the denial of the which presents it in writings of that same date and that same
character. 263
existence of revelation is not an absolutely necessary conse-
quence of the denial of the inerrancy of Scripture, but once This position implicidy attributes falsehood to God, as has
again there is a certain connection between the two denials. been shown before, and also implicidy contains the denial of
One who denies the inerrancy of Scripture must deny that the infallibility of the Church.
Scripture is stricdy and truly the word of God. Thus Scripture This position implies the denial of the infallibility of the
cannot be said to contain divine revelation in virtue of itself Church for two reasons. First, if the imperfection of revela-
but can only be said to contain a record of a former revela-' tion allows the existence of errors in revelation itself, Sacred
tion. Similarly, the teaching of the Church, even when infal- Scripture, then yet more will the imperfection of revelation
lible, is not a revelation itself, but is an expression of a former admit errors into the expression of revelation. Thus one will be
revelation. Thus one who denies the inerrancy of Scripture able to hold that the Church is not infallible because revela-
must deny the existence of written revelation. This is not in- tion is not yet perfect and therefore still allows for errors. Nor
trinsically impossible, but it is contrary to the Catholic faith could the Church's teaching that revelation is now complete
and would make the Church's grasp on revelation extremely disprove this position. If revelation allows errors at any point
tenuous. 262 in its growth, then it is possible that the Church is wrong in
But this position is often not held so clearly. Often some- its teaching that revelation is perfect, and the reason for the
one will say that Scripture contains errors, but that in some possibility of this error is that revelation might be still imper-
way it is revelation in virtue of itsel£ The reason given for fect. Thus the denial of the Church's infallibility is closely
this is that revelation is imperfect at first and then grows to connected with the denial of inerrancy. Such a connection is
perfection. Loisy holds a position of this kind: openly asserted by Burtchaell:
Nevertheless inerrancy, whether it has been in any given age
stressed or inconsistendy pursued, has been a tenet of every
age of Catholic belie£ It might even be better to call it a
261 2 Peter I :2 I. The inclusive language of the NRSV has been removed
from this translation, since it is not in the original text.
working assumption. Like its cousin-tenet, ecclesiastical in-
262 S .
ometlmes the name reveIanon
. 1s
. reserve d for those parts ofthe Bible fallibility, it has not really been probed; it has been taken for
in which the text expresses new knowledge which was communicated granted. A comparison with infallibility is instructive ....
to the sacred author in an extraordinary way. Raymond Brown refers In practice, infallibility is invoked as a safety clause in any
to this when he says, "The traditional position has been that the whole matter that might threaten the Church's existence. We have
Bible is inspired but only some parts of the Bible translnit revelation" quite lately been told that if ever the Church put official
(The Critical Meaning cif the Bible, 7). This 'traditional' position did not
intend to deny that all the parts of the Bible are strictly and truly the 263 Autour d'un petit livre (Paris: Alphonse Picard & Fils, I903), so-si;
wordofGod. cited by]. Burtchaell, 237.
 ON THE INERRANCY OF SCRIPTURE David P. Bolin
endorsement on any teaching, it was on her absolute con- scornfully rejects the Church's teaching concerning birth con-
demnation of 'artificial' birth prevention. Church authority, trol. This sort of denial is to be expected from one who de-
it was argued, could collapse were there any reversal here. nies the inerrancy of Scripture, since the teaching on birth
This sort of theology has been known to backfire. Anyone
control has not been taught so strongly as the teaching on the
with a student's exposure to ecclesiastical history can recall,
for example, that exactly a century ago Catholics were anath- inerrancy of Scripture. If the Church might be wrong about
ematized for holding that loss of the Papal States might turn inerrancy, yet more nlight it be wrong about birth control and
out best for the Church. Garibaldi took them away. Church sinillar issues. Thus the denial of the inerrancy of Scripture is
authority survived, to the surprise of some. Others felt it connected both theoretically and practically with the denial
was even enhanced. The birth control issue has probably of the infallibility of the Church, and of any of its particular
already been resolved in similarly peremptory fashion, and teachings such as its teaching on birth control.
Church authority will survive even in its humiliation. . . . But it is otherwise with a man who believes these words
In the end, we should probably be more accurate to say that of Christ:
what God has promised his Church is not certitude, but
survival. And I tell you, you are Peter, and on this rock I will build
I have digressed somewhat over ecclesiastical infallibility, my church, and the gates of Hades will not prevail against
for as a dogma it is as much an unprobed working assump- it. I will give you the keys of the kingdom of heaven, and
tion as is biblical inerrancy. The Church is confessed to be whatever you bind on earth will be bound in heaven, and
the alter ego of Christ, and it is quickly assumed that no er- whatever you loose on earth will be loosed in heaven. 265
ror can exist in her most official utterances. Likewise the Such a man will believe in the infallibility of the Church in
Holy Spirit is declared to have authored the Scriptures, and its teaching, revelation as handed down by the Church, and
the inference is smoothly made that the Bible can teach no perhaps with even greater reverence in the inerrancy of Scrip-
error. 264
ture, written revelation itsel£
Here Burtchaell illustrates the connection asserted above.
Since he does not believe in the inerrancy of revelation it- IV. Epilogue
self, contained in Sacred Scripture, he can hardly be expected
to believe in the infallibility of the Church in its teaching, a Cardinal Ratzinger begins his honillies on Genesis by quot-
mere expression of revelation, rather than revelation itsel£ ing from the beginning of the Bible, and then he proceeds to
The second reason that the denial of inerrancy implies the consider the truth of Scripture.
denial of the infallibility of the Church can also be seen in this In the beginning God created the heavens and the earth.
text. The reason is that the Church has taught the doctrine of The earth was without form and void, and darkness was
the inerrancy of Scripture in a defmitive manner, as has been upon the face of the deep; and the Spirit of ~od,_was
shown in the first major part of this work. Thus one who moving over the face of the waters. And God sa1d, Let
denies the inerrancy of Scripture must deny the Church's in- there be light"; and there was light. And God saw that
fallibility in order to remain consistent. In tllis text Burtchaell the light was good; and God separated the light from the
darkness. God called the light Day, and the darkness he
264 Burtchaell, 286-288. 2 65 Matthew r6:r8-r9.

I72 I7J
 ON THE INERRANCY OF SCRIPTURE David P. Bolin

called Night. And there was evening and there was morn- was opened for us at this spot. It at once brought us out of
ing, one day. And God said, "Let there be a firmament our small child's world, captivated us with its poetry, and
in the midst of the waters, and let it separate the waters gave us a feeling for the immeasurability of creation and its
from the waters.'' And God made the firmament and sep- Creator.
arated the waters which were under the firmament from Yet these words give rise to a certain conflict. They are
the waters which were above the firmament. And it was beautiful and familiar, but are they also true? Everything
so. And God called the firmament Heaven. And there seems to speak against it, for science has long since disposed
was evening and there was morning, a second day. And of the concepts that we have just now heard-the idea of a
God said, "Let the waters under the heavens be gathered world that is completely comprehensible in terms of space
together into one place, and let the dry land appear." And and time, and the idea that creation was built up piece by
it was so. God called the dry land Earth, and the waters piece over the course of seven days. Instead of this we now
that were gathered together he called Seas. And God saw face measurements that transcend all comprehension. To-
that it was good. And God said, "Let the earth put forth day we hear of the Big Bang, which happened billions of
vegetation, plants yielding seed, and fruit trees bearing years ago and with which the universe began its expansion
fruit in which is their seed, each according to its kind, -an expansion that continues to occur without interrup-
upon the earth." And it was so. The earth brought forth tion. And it was not in neat succession that the stars were
vegetation, plants yielding seed according to their kinds, hung and the green of the fields created; it was rather in
and trees bearing fruit in which is their seed, each ac- complex ways and over vast periods of time that the earth
cording to its kind. And God saw that it was good. And and the universe were constructed as we now know them.
there was evening and there was morning, a third day. Do these words, then, count for anything? In fact a theo-
And God said, "Let there be lights in the firmament of logian said not long ago that creation has now become an
the heavens to separate the day from the night; and let unreal concept. If one is to be intellectually honest one
them be for signs and for seasons and for days and years, ought to speak no longer of creation but rather of mutation
and let them be lights in the firmament of the heavens to and selection. Are these words true? Or have they perhaps,
give light upon the earth." And it was so. And God made along with the entire Word of God and the whole biblical
the two great lights, the greater light to rule the day, and tradition, come out of the reveries of the infant age of hu-
the lesser light to rule the night; he made the stars also. man history, for which we occasionally experience home-
And God set them in the firmament of the heavens to sickness but to which we can nevertheless not return, inas-
give light upon the earth, to rule over the day and over much as we cannot live on nostalgia? Is there an answer to
the night, and to separate the light from the darkness. this that we can claim for ourselves in this day and age? 266
And God saw that it was good. And there was evening
There is indeed an answer to this. These words are indeed
and there was morning, a fourth day (Genesis r:r-r9).
true. These words are true for this age and for every age.
These words, with which Holy Scripture begins, always
have the effect on me of the solemn tolling of a great old
bell, which stirs the heart from afar with its beauty and dig-
nity and gives it an inkling of the mystery of eternity. For
many of us, moreover, these words recall the memory of 266 'In the Beginning .. .', 1-4, trans. Our Sunday Visitor, Inc. (Grand

our first encounter with God's holy book, the Bible, which Rapids, Mich.: Eerdmans, 1995).

I74 I75
 David P. Bolin

Harrisville, Roy, and Sundberg, Walter. The Bible in Modern

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