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Home , Council of Trent, Providentissimus Deus

ETheologos, Vol. 3, No. 1 DOI 10.2478/v101540120003z

Reformation versus Council of Trent and Rules for Interpretation from 16th to 19th

doc. PhDr. ThDr. Daniel Slivka, PhD. University of Prešov in Prešov, Greek Theological

Introduction As many questions connected with religious and biblical field have certain development, findings of the Council of Trent. Council of Trent confronts ““ the Holy Scripture and Tradition without explai ning their mutual relation. At that time, the term Tradition was considered to refer to customs of the Church which dealt with the faith and practice of . The also left the question of content suffi ciency of the opened. In many instructions of of Church, the First Vatican Council uses word by word the same formula tions dealing mostly with the Scriptures and Tradition. Thus, dogmatic statements of Council of Trent and the First Vatican Council need closer interpretation; they have to be understood from the point of view of council fathers, as it is apparent from the acts of the co uncils. It is also apparent, that in these statements of the teaching authority we have to see polemical declarations that go against so called prejudiced interpretation of the Scriptures or against the interpretation that goes aga inst the Church. 1

Reformation versus Council of Trent and Rules for Interpretation The council emerged at the time of difficult social, agricultural, and political situation in Europe. Religious disputes were connected with the reformation which took place in Europe. Catholic reformation started even before Protestant one and Council of Trent and its findings were results of it. Council of Trent as XIX General Synod was summoned by Paul III, who started revival of Europe during his pontificate. With the help of

1 DANCÁK, P.: Otázka výchovy v náuke Jána Pavla II. Prešov : PETRA, 2001. pp. 80 – 83.

28 ETheologos, Vol. 3, No. 1 DOI 10.2478/v101540120003z religious orders, he made certain steps that gradually brought new direc tion for the . The council was the most important event, mostly because it took place during the period of serious problems in Europe, connected with reformation and Thirty Years` War. Its greatest contributions were individual and new system which were dy namically realized in the Church. 2 Concerning biblical sphere, Council of Trent brought three decrees: 3 • concerning canonical Scriptures • Decree concerning the edition, and the use, of the sacred books. We can find as Decree about acceptance of and principles of in terpretation of the Scriptures. 4 • Decree on reformation Decree concerning canonical Scriptures was created on the Fourth Session on 8 th April 1546. This decree predominately deals with issue of transmission of Divine through the Scriptures and Tradition in order to save completeness of the , because Protestants rejected Tradition. It points out the written tradition represented by the Holy Scrip tures and the unwritten traditions i.e. Gospel verbal transmission of Divine revelation which was preached by of Nazareth, received by the Apostles from the mouth of Christ himself, and which was transmitted under the influence of the Holy Ghost until now. Then, the council de fines and presents exact list of books of the Old and , while it does not distinguish between protocanonical and deuteron canonical books, to cause no doubts because is author of both Tes taments. Furthermore, decree says that the books of the Scriptures should be accepted entire with all their parts. 5 These books are contained in the vulgate version. The second decree – Decree concerning the edition, and the use, of the sacred books continues in the topic of the first decree in acceptance of Latin edition of the Holy Scriptures – Vulgate, because this edition, even if it is old, is the general version and was approved of in the Church. Even if the Council of Trent accepted Vulgate as an text of the Scriptures, it did not mean that translations to national languages be made only from Latin Vulgate as it was understood in that era. At that time, Vulgate was the basis of every translation because it was used in liturgy. Thus,

2 JUDÁK, V.: Dejiny mojej Cirkvi. Trnava : SSV, 2004. p. 141. 3 SZLAGA, J. a i.: Wstep ogólny do Pisma šwientego. Poznaň – Warszawa : Pallottinum, 1986. pp. 291 – 292. 4 GLOWA, S., BIEDA I.: Breviarium Fidei. Poznaň : Księgarnia Św. Wojciecha, 2001. pp. 115 – 116. 5 TYROL, A.: Všeobecný úvod do biblického štúdia. Svit : KBD, 2000. pp. 43.

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Council of Trent proclaimed Latin edition as authentic and canonical. As the council declared old books authentic, they should be used in public lectures, disputations, and expositions. Council of Trent men tioned absolutely all books that could be questioned. Nobody can reject these books. Furthermore, the second decree proclaims that no one shall – in matters of faith and morals use the sacred Scripture to his own senses, presume to interpret the said sacred Scripture contrary to that sense which holy mother Church has held and hold, because the Church has the only right to judge of the true sense and interpretation of the holy Scriptures. Moreover, according to Council of Trent, it is also important that interpre tation of the Scripture cannot be in contradiction to the unanimous con sent of the Fathers, otherwise such interpretation should be rejected. In the closing of this decree, council appeal on printers that even if they can publish without restraint, they should follow certain rules. The books of sacred Scripture should be print with the notes and comments with the name of author. It is also forbidden to sell and keep such books without approval of the . 6 The last decree – Decree on reformation was created on the fifth ses sion of the council on 5 th June 1546 and it dealt with personnel issues, thus with those who teach and interpret the Scriptures. Decree claims that these people should be prepared for this task and perform it responsibly. They should be appointed by Ordinary who will confirm their readiness for this task. They have to live good life and have knowledge. However, it is not applied to monasteries which have their regula and their own hierarchy. In the end, the decree appeals on teachers as well as on students in seminaries to appreciate and accept theological teaching with joy. 7 Council of Trent did not express its opinion to context of the issue of inspiration of the Scripture. It follows the formula “Spirito Sancto dictante.“ However, it expressed itself to issue of the inspiration of the Scriptures in the way that it defined the list of canonical books of the Holy Scripture with all its parts. These conclusions have become basis for following ques tions to the theme of the inspiration for the next two Vatican Councils. 8 In the field of interpretation of the Scriptures, key points were stated: • Divine revelation is in written form as written tradition – the Holy Scripture and in unwritten form – Tradition as verbal transmission

6 Enchiridion Biblicum 1956 č. 520, 536537. In: GLOWA, S., BIEDA I.: Breviarium Fidei. Poznaň : Księgarnia Św. Wojciecha, 2001. pp. 115 117. 7 SZLAGA, J. a i.: Wstep ogólny do Pisma šwientego. Poznaň – Warszawa : Pallottinum, 1986. pp. 291 292. 8 TYROL, A.: Všeobecný úvod do biblického štúdia. Svit : KBD, 2000. pp. 23 24.

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• Primary author of the Scriptures is God • of biblical books – Vulgate was explicitly defined • Interpretation of the Scriptures should follow Magisterium of the Church which interpret the Scripture correctly • In the interpretation of the Scriptures, the unanimous consent of the Fathers should be followed • Edition and publication of the Holy Scripture and religious litera ture should contain notes and comments, and it is forbidden to publish such literature without approval of Ordinary. After Council of Trent, this doctrine was also expressed by Pope Pius IV on 13 th November 1564. The Apostolic and Ecclesiastical traditions and all other observances and constitutions of that same Church I firmly admit to and embrace. I also accept the Holy Scripture according to that sense which holy mother the Church hath held, and doth hold, and to whom it belongeth to judge the true sense and interpretations of the Scriptures. Neither will I ever take and interpret them otherwise than according to the unanimous consent of the Fathers. 9 In this way, Council of Trent explicitly defined Catholic theory be cause it was doubted under the influence of the reformation. Thus, basis for the following First Vatican Council were set and they were lately also transformed to individual articles of Dogmatic Constitution of Divine Reve lation .

Period after Reformation and Rules for Interpretation from 16 th to 19 th Century In the Catholic Church – Council of Trent (15451563) was a reaction to Protestant tendencies and it formulated conditions for biblical interpre tation by acknowledgement of theory of two sources of the Christian faith: the Scriptures and Tradition. 10 The Bible and Christian tradition together represent sources for authentic Christian faith and theology. Division was consequence of Protestant principle – “Sola Scriptura,“ i.e. that only the Bible is pure and sufficient source of faith. 11 Council of Trent again estab lished canon of the Scriptures in the Catholic Church. All present herme neutic principles were used and passed from generation to generation. In the Council, Catholic exegesis was represented by A. Salmeron († 1585), J. Maldonat († 1583), F de Riberta († 1591), F. Toledo († 1596), W. Estius († 1613), R. Bellarmin († 1621), K. Lapide († 1613) and J. Bonfére († 1642).

9 ŠMÁLIK, Š.: Boží ľud na cestách. Bratislava : Lúč, 1997. p. 457. 10 JEANROND, W.,G.: Hemeneutyka teologiczna . Krakow: WAM, 1999. p. 50. 11 VALČO, M.: Reformácia – nepohodlná myšlienka. In: Tvorba. Vydáva spoločnosť pre tvorbu, 2004, No. 3. pp 2526.

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Conclusions of Council of Trent remained in the Catholic Church to the 19 th century. By the end of the 19 th century, the growth of hermeneutics again appears under the influence of the philosophy. Used were literary, typical, historical, allegorical, anagogical senses. In differentiation, gram matical or logical meanings were also used. Then it was fuller, elaborated, dogmatic meaning. There one can come across meanings called heuristic. Further development of the biblical meaning respective senses continued by of 1893 Providentissimus Deus in article 122 – 125, encyclical Spiritus Paraclitus of 1920 art. 453 – 487 and by encyclical of 1943. In the articles 547 – 561, it talks about criteria of finding biblical meaning and it mentions literary and spiritual meaning. Another encyclical that deals with the Scripture in the articles 611 618 was up to the Humani Generis of 1950. 12 Following years were marked by controversy between two parties: Catholics vs. Protestants. The Catholics challenged Protestant principle “Sola Scriptura“ and Protestants challenged the theory of two sources of faith. Each party met with strong ideological defence. However, when traditional worldview, basis for both parties, began to undergo the change, Lutherans, Protestants, and Catholics started to face new enemies – philosophies of modern times. Both parties had to transform hermeneutic bases as well as their particular methods of in terpretation of the Holy Scripture. 13 For the whole ancient times, biblical approach of four senses of the Scripture was dominant among the Catholics. It was framework that al lowed to understand the text in at least four meanings: literary, allegorical, moral, and anagogical one. The reformation continued in discussion about principles of the interpretation, whether the Scriptures are own best inter pretation, or it has to be interpreted by the Church according to accepted tradition. The discovery of the new parts of the world, new look to natural and discovery of new technological innovations called for change of an tique thinking and for change of traditional paradigm of biblical interpreta tion. The Western discoveries of China and Chinese culture for example called for biblical chronology of the world and greatly influenced believe that Adam was father of mankind. Besides this, rationalistic demands of philosophers like Spinoza a Descartes claimed that “reason – argument“ should have become criterion for subversion of faith of all in the same way. Representatives of faith many times felt to be called to defend Chris tian message against new activities that were based on rational thinking

12 SZLAGA, J. a i.: Wstep ogólny do Pisma šwientego. Poznaň – Warszawa : Pallottinum, 1986. pp. 281, 293 – 301; KAĽATA, D.: Hermeneutika. Bratislava : Dobrá kniha, 2003.pp. 16 – 17. 13 THE ANCHOR BIBLE DICTIONARY: volume 3 HJ, New York: Doubleday, 1992. p. 438.

32 ETheologos, Vol. 3, No. 1 DOI 10.2478/v101540120003z and experimentation. In Netherlands, few theologists with Baltazár Bekker (16431698) and Christoph Wittich (16251687) among them accepted ten sions of biblical worldview and they tried to find way how to connect traditional faith and new reasons. German Protestant theologists needed to strengthen “Orthodox” view. Thus, biblical hermeneutics was reduced only to development of the principles. The principles read text from the literary point of view to secure dogmatic interpretation. Negative stand point of new philosophical and scientific challenges in terms of faith could not last forever. The problem of mutual relation of private and public un derstanding of biblical texts in biblical hermeneutics was added to already existing problems of such relation between faith and reason. 14 It caused that new generation of exegetes paid attention to critical questions. 15 It is known that various philosophers dealt with the interpretation, understanding of the spoken or written as early as in the ancient times. In their researches and works, there are various principles of hermeneutics, but its definition appeared in the 17 th century in the work of Protestant theologist J C. Dannhausera: Hermeneutica sacra sivemethogus exponen darum Sacrarum Litterarum (1654) and in the Catholic exegesis of J. J. Monspergera: Institutiones hermeneuticae sacrae Veteris Testamenti (1776). 16 Hermeneutics is understood as a science of interpretation which offers principles of the correct interpretation. Its task was to interpret texts and signs. 17 However, there was seen no great difference between herme neutics and exegesis till the 18 th century. The word “hermeneutics” was not used or one word was replacing another. The situation changed with the 19 th century. 18 It is important to note that pietism takes theory of multiple meaning of the Bible into account. However, its goal is different, because only proxi mate meaning of a word as we encounter it in the Bible should be con tributory for faith. The faith is becoming the most important condition for understanding of the biblical text. This implies that every biblical text has dual meaning: profane and spiritual. Pietism brings three more aspects. The first is the importance of a for the process of understanding. The second aspect is presence of the Holy Spirit and enlightenment of

14 TIRPÁK, P.: Biblickoteologické základy kresťanskej inciácie. In: Zborník teologických štúdii No.4. Prešov: Prešovská univerzita v Prešove, Gréckokatolícka teologická fakulta, 2008. 15 THE ANCHOR BIBLE DICTIONARY: volume 3 HJ, New York: Doubleday, 1992. p. 438. 16 FILIPIAK, M.: 1 Jak rozumieč Pismo Šwiete. Lublin: Katolicky Uniwersytet Lubelski, 1983. p 56. 17 GRONDIN, J.: Úvod do hermeneutiky. Praha: Oikoymenh, 1997. pp. 83 87; Cf. OEMING, M.: Úvod do biblické hermeneutiky. Praha : Vyšehrad, 2001. p. 36. 18 VALČO, M.: Teologický odkaz augsburského vyznania. In: Lutheranus 2006. Praha: Vydala Lutherova spoločnosť, 2006. pp. 2729.

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God which together will break rational boundaries. The third aspect is the task of laics who are without any education. 19 Laics perceive things in new light. In pietism, the Bible gets to the centre of the theological interest. Thus, the importance and knowledge of original biblical languages is highlighted. Therefore, the Bible has a great importance in the scientific investigation of the text in pietism. The way of interpretation of the Scrip tures was new in the fact that knowledge of original biblical languages began to expand which completed development of historical studies and sciences. 20 Biblical hermeneutics and its program in the period of the Enlighten ment is characterized: Hermeneutic program of the Enlightenment is based on uncovering of the biblical “core” which contains eternal truths of rea son being mostly moral values. All other accidental historical facts have to be removed in the search for the core. Whole tradition is sifted through hermeneutic sieve which is represented by good human sense or rather by what is considered to be a sense. Theologists tried to show wider herme neutic basis of the Christian faith and the need for elaborated criticism of the biblical text. The work of Richard Simon is characterized in this way. R. Simon in the work Histoire critique de Vieux Testament started to spread many resources in Pentateuch and to search for arguments dealing with Moses` authorship of Pentateuch. However, he publicly discussed the issue in 1680. When he lost the discussion, he was advised not to continue in his researches. 21 More centres of enlightened education, University in Hall in Germany played very important role . Johann Salomo Semler (17251791), influenced by philosopher Christian Wolff and theologist Siegmund Jakob Gaumgart ner, was inspired by R. Simon and developed principles of new biblical hermeneutics. Hermeneutics had wide content for Semler. This new ap proach was characterized by greater effort to prepare new universal basis for biblical hermeneutics which was done by introduction of certain prin ciples for interpretation of biblical texts in more detail. Semler demanded

19 CORANIČ, J.: Národnostná otázka v Gréckokatolíckom cirkevnom školstve na Slovensku v rokoch 1918 1938. In: Dejiny cirkevného gréckokatolíckeho školstva na Slovensku I. Prešov : Gréckokatolícka teologická fakulta Prešovskej univerzity v Prešove, 2008. 20 FILIPIAK, M.: Człoviek wspołczesny a Stary Testament. Lublin : Katolicky Uniwersytet Lubelski, 1983. p. 62; JEANROND, W.,G.: Hemeneutyka teologiczna . Krakow: WAM, 1999. pp. 53. GRONDIN, J.: Úvod do hermeneutiky. Praha: Oikoymenh, 1997. pp. 83 87; OE MING, M.: Úvod do biblické hermeneutiky. Praha : Vyšehrad, 2001. pp. 26 27; VALČO, M., Od stvorenia k vykúpeniu, Kapitoly z Evanjelickej vierouky, časť 1. . Žilina: ŽU EDIS, 2007. 21 TYROL, A.: Percepcia historickokritického výskumu Písma v Katolíckej cirkvi. www.kbd.sk/studijne_texty. Cf JEANROND, W.,G.: Hemeneutyka teologiczna . Krakow: WAM, 1999. p. 56; OEMING, M.: Úvod do biblické hermeneutiky. Praha : Vyšehrad, 2001. pp. 26 27.

34 ETheologos, Vol. 3, No. 1 DOI 10.2478/v101540120003z critical reading of the Holy Scripture which meant to call interpreter`s at tention to grammatical, rhetorical, logical questions, history of the transla tion of text, criticism of editorship, and to correct exegesis. The main as pect of understanding of the biblical text was put to its authors and their understanding of the text. Although he did not penetrate deep to the issue of historicism, he helped to prepare demanded insight to critical study of the history of text. In this way, he strengthened importance of the exam ined biblical authorship, diachronic interpretation, which is in sensus lit teralis sensus literalis historicius of the biblical text. 22 Unlike other re formers and representatives of Protestant Orthodoxy, Semler developed purpose of historical gap between a modern reader and ancient text and also understanding of the results needed for hermeneutic phenomena. He was examining legitimacy of typological interpretation of the Holy Scrip ture which was disapproved by him. Selmer started to develop critical understanding of the biblical text and to ask about simple authorship of canonical biblical books. 23 Moreover, he supported theory preaching that authors of biblical texts were using literary styles in communication skil fulness for their listeners (readers). With the aid of this theory, Semler tried to explain linguistic differences and didactical ambiguities in the Bible. Semler`s followers who were promoting critical study of biblical texts, mostly J. A. Ernesti and G. E. Lessing, helped to save biblical hermeneutics from repeated opening of critical dialogue with the issue of intellect. Thus, they helped hermeneutics to take part in general search for principles of understanding of critical texts. 24 Semler pointed out two important condi tions for interpretation of the text of the Scriptures. Firstly, interpreter has to deal with historical gap between him and biblical texts. Secondly, bibli cal hermeneutics has to follow universal principles of interpretation of text. In the same time, he has to bear in mind special character of the text and its content, too. 25 The attitude of Protestant Orthodoxy to revolutionary changes in the early modern times and their attempts to stick to hermeneutic principles and horizons could not successfully last for a long time. Moreover, in the Roman , there appeared new interest in biblical interpre tation which was in the response to Protestant statement Sola Scriptura. The combination of these difficult tasks led to new beginning of Protestant

22 HORNIG, G.: Die Anfänge der historischkritischen Theologie: Johanna Salomo Semlers Schriftverständnis und seine Stellung zu Luther , Vandenhoeck & Ruprecht, Götiingen 1961. p. 80. 23 Cf. TRSTENSKÝ, F.: Kumrán a jeho zvitky. Svit : Katolícke biblické dielo, 2009. pp. 75 – 97. 24 Cf. THE ANCHOR BIBLE DICTIONARY: volume 3 HJ, New York: Doubleday, 1992. p. 438. 25 Cf. JEANROND, W.,G.: Hemeneutyka teologiczna . Krakow: WAM, 1999. p. 55.

35 ETheologos, Vol. 3, No. 1 DOI 10.2478/v101540120003z hermeneutics in the 18 th century. This new development in the field of biblical interpretation was support to other already universal interests of philological methodology. 26

References

CORANIČ, J.: Národnostná otázka v Gréckokatolíckom cirkevnom školstve na Slovensku v rokoch 1918 1938. In: Dejiny cirkevného gréckokato líckeho školstva na Slovensku I. Prešov : Gréckokatolícka teologická fakulta Prešovskej univerzity v Prešove, 2008. DANCÁK, P.: Otázka výchovy v náuke Jána Pavla II. Prešov : PETRA, 2001. Enchiridion Biblicum 1956 č. 520, 536537. GLOWA, S., BIEDA I.: Breviarium Fidei. Poznaň : Księgarnia Św. Wojcie cha, 2001. GRONDIN, J.: Úvod do hermeneutiky. Praha: Oikoymenh, 1997. HORNIG, G.: Die Anfänge der historischkritischen Theologie: Johanna Salomo Semlers Schriftverständnis und seine Stellung zu Luther , Van denhoeck & Ruprecht, Götiingen 1961. FILIPIAK, M.: 1 Jak rozumieč Pismo Šwiete. Lublin: Katolicky Uniwersytet Lubelski, 1983. JANÁČ, P.: Kristus žije v dejinách Cirkvi. Trnava : SSV, 1993. JEANROND, W.,G.: Hemeneutyka teologiczna . Krakow: WAM, 1999. JUDÁK, V.: Dejiny mojej Cirkvi. Trnava : SSV, 2004. KAĽATA, D.: Hermeneutika. Bratislava : Dobrá kniha, 2003. OEMING, M.: Úvod do biblické hermeneutiky. Praha : Vyšehrad, 2001. SZLAGA, J. a i.: Wstep ogólny do Pisma šwientego. Poznaň – Warszawa : Pallottinum, 1986. ŠMÁLIK, Š.: Boží ľud na cestách. Bratislava : Lúč, 1997. THE ANCHOR BIBLE DICTIONARY: volume 3 HJ, New York: Doubleday, 1992. THE HARPERCOLLINS BIBLE DICTIONARY: New York: Society of Biblical Literature, 1985, 1996. TIRPÁK, P.: Biblickoteologické základy kresťanskej inciácie. In: Zborník teologických štúdii No.4. Prešov: Prešovská univerzita v Prešove, Gréckokatolícka teologická fakulta, 2008. TRSTENSKÝ, F.: Kumrán a jeho zvitky. Svit : Katolícke biblické dielo, 2009.

26 Cf. THE ANCHOR BIBLE DICTIONARY: volume 3 HJ, New York: Doubleday, 1992. p. 438.

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TYROL, A.: Percepcia historickokritického výskumu Písma v Katolíckej cirkvi. www.kbd.sk/studijne_texty. TYROL, A.: Všeobecný úvod do biblického štúdia. Svit : KBD, 2000. VALČO, M.: Reformácia – nepohodlná myšlienka. In: Tvorba. Vydáva spo ločnosť pre tvorbu, 2004. VALČO, M.: Teologický odkaz augsburského vyznania. In: Lutheranus 2006. Praha: Vydala Lutherova spoločnosť, 2006. VALČO, M., Od stvorenia k vykúpeniu, Kapitoly z Evanjelickej vierouky, časť 1. . Žilina: ŽU EDIS, 2007.

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