Page:Catholic Encyclopedia, volume 8.djvu/109

109 INTRODUCTION INTRODUCTION tures; most, however — and rightly, as it seems — think that they do not belong to the field of general introduction; the proper place for such topics is either in special treatises or in the body of works on Biblical history. Again, a certain number of scholars regard as forming a part of general introduction the history of God's chosen people, of Divine Revelation, of Biblical theology, of the religious institutions of Israel. They rightly urge that a previous acquaint- ance with that history is invaluable in the pursuit of Biblical exegesis. It remains true, however, that the study of the historical, doctrinal, etc., contents of Holy Writ is usually considered outside the sphere of general introduction, and may be more profitably followed in distinct treatises bearing the respective names of sacred history, history of Biblical Revela- tion, Biblical theology, history of the religion of Israel. It thus appears that, at the present day, the tendency is to restrict the object of general introduc- tion to a few questions, particularly to those which help directly to determine the value and meaning of the Sacred Writings considered as a whole. In point of fact, that object, as conceived especially by Cath- olics, is limited to the great questions of the inspired and canonical character of the Scriptures, their orig- inal text and principal translations, the principles and history of their interpretation. As already stated, special introduction deals with the preliminary topics which concern the separate books of the Bible. It is very naturally divided into special introduction to the Old Testament and special introduction to the New Testament. As the Divine authority of the books of either Testament is established by the study of the general introduction to the Bible, so the topics treated in the special introduction are chiefly those which bear on the human authority of the separate writings of the Bible. Hence the questions usually studied in connexion with each book or with a small group of books, such for instance as the Pentateuch, are those of authorship, unity, integrity, veracity, pur- pose, source of information, date and place of compo- sition, etc. Instead of the divisions of Biblical intro- duction which have been set forth, numerous writers, particularly in Germany, adopt a very different grouping of the topics preliminary to the exegetical study of the Sacred Scriptures. They do away with the division of Biblical introduction into general and special, and treat of all the questions which they con- nect with the books of the Old Testament in an "In- troduction to the Old Testament", and of all tho.se which they examine with reference to the books of the New Testament in an "Introduction to the New Testament". In either " Introduction " they ordi- narily devote a first section to the topics which refer to the contents, date, authorship, etc. of the separate books, and a second section to a more or less brief statement of the canon, text and versions, etc. of the same books considered collectively. Their dis- tribution of the topics of Biblical introduction leaves no room for hcrmeneutics, or scientific exposition of the principles of exegesis, and in this respect, at least, is inferior to the division of Biblical introduction into general and special, with its comprehensive subdivisions. II. Nature. d Method of Treatment. — Catho- lic scholars justly regard Biblical introduction as a theological science. They are indeed fully aware of the possibility of viewing it in a different light, of identifj-ing it with a literary history of the various books which make up the Bible. They distinctly know that this is actually done by many wTiters out- side of the Church, who are satisfied with applying to the Holy Scriptures the general principles of historical criticism. But they rightly think that in so doing these writers lose sight of essential differences which exist between the Bible and merely human literature, and which should be taken into account in defining the nature of Biblical introduction. Considered in their actual origin, the sacred books which make up the Bible have alone a Divine authorship which must needs differentiate Biblical introduction from all mere literary history, and impart to it a distinctly theolog- ical character. In view of this, Biblical introduction must be conceived as an historical elucidation, not simply of the human and outward origin and charac- teristics of the sacred records, but also of that which makes them sacred books, viz., the operation of the Holy Ghost Who inspired them. Again, of all exist- ing literatures, the Bible alone has been entrusted to the guardianship of a Divinely constituted society, whose plain duty it is to ensure the right understand- ing and correct exposition of the written word of God, by seeing that the topics preliminary to its exegesis be fittingly treated by Biblical introduction. Whence it readily follows that Bil)lical introduction is, by its very nature, a theological discipline, promoting, under the authoritative guidance of the Church, the accurate knowledge of Divine Revelation embodietl in Holy Writ. For these and for other no less conclusive reasons, Catlmlic scholars positively refuse to reduce Biblical intnnluction to a mere literary history of the various books which make up the Bible, and strenu- ously maintain its essential character as a theological science. While doing so, however, they do not in- tend in the least to deny that the topics which fall within its scope should be handled by means of the historico-critical method. In fact, they distinctly affirm that Biblical introduction should be both historical and critical. According to them, constant appeal must be made to history as to a valuable source of scientific information concerning the questions preliminary to the study of the Bible, and also a witness whose positive testimony, especially with regard to the origin and the transmission of the Sacred Books, no one can lightly set aside without laying himself open to the charge of prejudice. According to them, too, the art of criticism must be judiciously employed in the study of Biblical introduction. It is plain, on the one hand, that the science of Biblical introduction can be said to rest on a solid historical basis only in so far as the data supplied by the study of the past are correctly appreciated, that is, are accepted and set forth as valid to the precise extent in which they can stand the test of sound criticism. It is no less plain, on the other hand, " that nothing is to be feared for the Sacred Books, from the true advance of the art of criticism; nay more, that a beneficial Ught may be derived from it, provided its use be coupled with a real prudence and discernment" (Pius X, 11 Jan., 1906). III. History. — As a distinct theological discipline, Biblical introduction is indeed of a comparatively recent origin. Centuries, however, before its exact object and proper method of study had been fixed, attempts had been made at supplying the readers and expositors of Holy Writ with a certain amount of information whereby they would be more fully pre- pared for the better understanding of the Sacred Writings. In view of this, the history of Biblical introduction may be extended back to the early years of the Church, and made to include three princi- pal periods: patristic times; Middle Ages; recent period. (1) Patristic Times. — The early ecclesiastical writers were directly concerned with the exposition of Christian doctrines, so that their works relative to Holy Writ are distinctly hermeneutical, and present only occasionally some material which may be utilized for the treatment of the questions which pertain to Biblical introduction. Of the same general nature are the writings of St. Jerome, although his prefaces to the various books of Scripture, some of his treatises and of his letters deal explicitly with certain introductory topics. St. Augustine's important work, "De Dpc^