Pontifical Encyclical Divino Afflante Spiritu (1943) and Principle of Interpretation Bible

E-Theologos, Vol. 1, No. 1 DOI 10.2478/v10154-010-0010-x

PhDr. ThDr. Daniel Slivka, PhD. University of Prešov in Prešov, Greek Catholic Theological Faculty Ul. biskupa Gojdiča 2, Prešov, Slovakia [email protected]

Contribution of Biblical encyclical In the last century, popes published several encyclicals1 which focus on the Holy Scripture. Their themes are various fields of biblical sciences dealing with, for example, scientific study of the Bible that presuppose knowledge and usage of biblical sources, study, and exegesis of biblical texts in original languages, old translations and interpretation of the Scrip- tures, biblical theology and other. There also belong auxiliary biblical sciences as biblical archaeology, biblical history, inter-testament literature, apocryphal, rabbinic literature, Gnostic literature, study of Greek-Roman culture and extra biblical sources.2 In the sphere of interpretation of the Scriptures, Magisterium in dealing with various problems every time responded by publishing important documents. Thus, it endeavoured to direct Catholic interpretation in the following demands and various offered possibilities of the era. Gradually, new possibilities for better understanding of the biblical text appeared, as for example in its original version. But, the extent of the Word of God and its actualization was not always correctly explained.3

1 Termín biblické encykliky (gréc.-lat. encyclica = okružný list), Podľa chronologického datovania sú to: Lev XIII. Provindentissimus Deus (1893); Pius X. Pascendi dominici gregis (1907); Benedikt XV. Spiritus Paraclitus (1920); Pius XII. Divino afflante Spiritu (1943) a Humani generis (1950). Cp. HERIBAN, J.: Príručný lexikón biblických vied. 1992, p. 259. 2 Cp. HERIBAN, J.: Príručný lexikón biblických vied. p. 262. 3 Cp. VARGA, S.: Interpretácia Biblie v Cirkvi. In: TYROL, A.: Dokument PBK Interpretácia Biblie v Cirkvi. Ružomberok : Žilinská univerzita v Žiline, Katecheticko - pedagogická fakulta sv. Ondreja v Ružomberku, 1998, p. 9.

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Divino Afflante Spiritu (1943) and Principle of Interpretation Bible Pontificate of Pope Pius XII (1939 - 1958) was marked by the World War II and the period when atheistic communism appeared. He actively participated in protests against crimes against humanity. Thanks to him, about 850 000 of Jews were saved. In the speeches after the war, he focused on the care of victims of the war, rights of the nations to their self- determination, he refused communist ideology, fight between classes, and he supported spreading of the peace in the world as it was also presented in his papal motto that the peace is the fruit of the justice. He is the author of several encyclicals and encyclical Divino afflante Spiritu was addressed to biblical exegetes.4 Encyclical of Pius XII Divino afflante Spiritu was published on 30th September 1943 and it was the 50th jubilee of the publishing of the encyclical of Leo XIII. Provindentissimus Deus.5 The document was primarily published as a response to various doubts, mostly in Italy, which were aimed against scientific study of the Bible. Individual Works of the theolo- gists intended to show critically-scientific research, system of the study of the Scriptures, because they consider its interpretation to be dangerous for the Church. Pope Pius XII desired to suggest the right relation between scientific exegesis and spiritual interpretation of the Scriptures.6 This document offers new rules about original advancement of the biblical sciences. The encyclical is divided into individual parts:7 1. Study of biblical languages 2. The importance of the critics of the text 3. Decree of Trent about usage of Vulgate and modern interpretation (translation) 4. Meaning of the words and its research 5. Correct usage of spiritual meaning 6. Characteristic features of the inspired authors 7. Importance of the literary genres, mostly in the description of historical events 8. Encouragement of scientific work of various disciplines of ancient sciences It reminds and explains rules which are mentioned in encyclical Provindentissimus Deus. It again emphasizes, that Latin Vulgate is the official text of the Scriptures, but it is not required that translations to individual languages has to be made from it. Even for the better understanding of Vulgate itself, translators used original biblical texts in Hebrew and Greek.

4 Cp. JUDÁK, V.: Dejiny mojej Cirkvi. p. 193 – 195. 5 Cp. HERIBAN, J.: Príručný lexikón biblických vied. p. 320. 6 Cp. PÁPEŽSKÁ BIBLICKÁ KOMISIA: Interpretácia Biblie v Cirkvi. p. 12 – 13. 7 Cp. SZLAGA, J. a i.: Wstep ogólny do Pisma šwientego. p. 296 - 299.

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The encyclical offers two important decisions of Magisterium that exegetes accepted with great thankfulness. The first is that in biblical text, there should be clearly and elaborately defined lexical meaning, not only literal one, as it was translated by many with the aim to give reason for the spiritual meaning of the biblical text. The second decision is more important, because it talks about the respect toward literary genres, elements in individual books of the Scriptures and its parts.8 Encyclical „Divino afflante Spiritu wants to protect Catholic interpretation of the Bible against attacks that are focused against usage of scientific disciplines by exegetes and would like to prefer not scientific exegesis, but so called “spiritualist“ interpretation of the Holy Scripture.“9 The document explains that the decision of the Council of Trent dealing with Latin Vulgate was connected primarily with Latin Church and also with official usage of the Scriptures in the Church, which does not lower the authority of original Hebrew and Greek texts. But, Vulgate was on the first place, because it was confirmed in usage in tradition of the Church. The authority of Vulgate – its authenticity and canonicity was emphasized not because of the critical look at the Scriptures, but because of correct- ness of the text of the Scriptures and thus because of its usage in Catholic Churches for the centuries. That is also why Magisterium considered and still considers Latin text of the Scriptures authentic in the terms of the faith and morals, without any delusion. The same is applied also to the usage of the Bible in discussions, interpretations, and homilies. Thus, the authenticity of the Scriptures is not critical, but legal.10 Even in the issues of the teaching of the Church, the primacy and canonicity of Vulgate do not impede justification of using the text of the Scrip- tures in original languages. The document claims, that at that time, the reasons which issue from “original texts” were needed.11 It means that it does not resist using biblical texts written in biblical languages, mostly Hebrew and Greek language. The aim of this usage is to find the right meaning of the Scriptures in order to even improve its translation and explanation. The Assembly of Trent does not suppress the usage of biblical languages in this

8 Cp. GLOWA, S., BIEDA I.: Breviarium Fidei. p. 137; SZLAGA, J. a i.: Wstep ogólny do Pisma šwientego. p. 297. 9 PÁPEŽSKÁ BIBLICKÁ KOMISIA: Interpretácia Biblie v Cirkvi. p. 11. 10 Cp. GLOWA, S., BIEDA I.: Breviarium Fidei. p. 138; SZLAGA, J. a i.: Wstep ogólny do Pisma šwientego. p. 297. 11 Termín „textová kritika, test. krit. – Vedecká technika, ktorej cieľom je ustáliť pôvodné znenie jednotlivých textov Starého a Nového zákona na základe údajov histórie biblického textu a kritických princípov porovnávania a hodnotenia jeho rukopisných variantov, uvedených v kritických vydaniach Starého a Nového zákona. textová kritika sa riadi metodologickými princípmi čiže kritériami, ktoré umožňujú a zabezpečujú objektívne hodnotenie rukopisných variantov. Kritéria sú vonkajšie a vnútorne.“ HERIBAN, J.: Príručný lexikón biblických vied. p. 1016 – 1017.

108 E-Theologos, Vol. 1, No. 1 DOI 10.2478/v10154-010-0010-x way. In the needs of believers to create translations of the Scriptures to national languages, the main aim is better understanding of the Word of God. It is possible to make translations from “original” texts written mostly in Hebrew and Greek, which was already done in some countries, but only with the approval of Magisterium of the Church.12 In the document, there is also written that Catholic exegete knowing ancient languages uses various aids in critical examination of the biblical text. “Especially recommended is study of oriental languages, text criticism as well as publishing of critical text” 13 which has very precious task to search for, find, and then consequently explain the meaning of the Holy Scripture. In this way, their task is concentrated to clear understanding, knowing, and defining of the lexical meaning of the text of the Scriptures.14 The literal meaning can be found by knowledge of ancient languages, from the context of the passage, but also by comparing with parallel parts which means to adapt explanations of the content of the Bible according to profane sciences, i.e. to set exactly „word“ – term, meaning, expression in the thinking of the author. Exegetes determine literal meaning by the study of the expression of the sacred writers.15 They should always bear in mind that they deal with the inspired Word of God given to the Church which protects and explains it. In the study of the biblical text, exegetes should consider explanation and viewpoints of Maristerium, then also commentaries of the Patristic fathers and teachers16 and analogy fidei as it is pointed out by Leo XII in encyclical Providentissimus Deus. The excep- tional attention should be paid to not limit exegetic explanations and biblical commentaries of biblical texts only to the field of profane sciences of archaeology, history, philology, or to other naturalistic disciplines. At that period it was a problem, because such interpretations of the Scriptures existed. Indeed, it does not exclude usage of the profane sciences from the study of the biblical text, because they can also contribute to the explanation of many problems in the interpretation of the Scriptures. It is important to stress, that in the Bible – in its books and in individual texts, there is theological theory in the issue of the faith and morals. Further- more, elaborately prepared commentary is very useful not only for theolo- gists who confirm and explain dogmatic themes, but also for priests in

12 Cp. GLOWA, S., BIEDA I.: Breviarium Fidei., p. 138. 13 HERIBAN, J.: Príručný lexikón biblických vied. p. 320. 14 Porov: Cp. SZLAGA, J. a i.: Wstep ogólny do Pisma šwientego. p. 297. 15 Porov: TYROL, A.: Všeobecný úvod do biblického štúdia. p. 31. 16 T. Akvinský si pri alegorickej exegéze všimol, že pri vykladaní nejakého biblického textu sa mohlo nájsť len to, čo sa nachádzalo už v inom biblickom texte. Došiel k záveru že, len planá argumentácia môže vychádzať zo slovného (literárneho) biblického zmyslu. Cp. PÁPEŽSKÁ BIBLICKÁ KOMISIA: Židovský národ a jeho Sväté písma v kresťanské Biblii. Kostelní Vydří : Karmelitánské nakladatelství, 2004, p. 37.

109 E-Theologos, Vol. 1, No. 1 DOI 10.2478/v10154-010-0010-x pastoral activities for explanation of the Christian theories to faithful and to all people round the world who live according to responsibility and honesty of the Christian.17 It was clearly stated in the document, that “the stress is put on the new meaning and theological content of biblical papers.“18 Catholic exegetes offer primarily theological biblical interpretation. They oppose propositions which promote spiritual or mystic interpretation of the Scriptures. They claimed that in these commentaries, there is noth- ing that would lift spirit to God, fill soul, and advance spiritual life. Those, who still again and again think about and remember the Word of God in order to improve human spirit and fill themselves with great blessing of God, they are the ones who bear evidence of falseness of offered reasons. Such direction is approved by the constant Church practice and rules of the greatest teachers of the Church.19 In the following part, encyclical deals with mystic (spiritual) meaning of the Scripture where it confidently points out the fact that this meaning is not excluded from the Scripture. It states the reason in the fact that God wisely set that teaching and facts occurring in the books of the Old Tes- tament referred in the spiritual way to phenomenon which was to be found in the New Testament. Thus, exegete should be the first who find and explain literal meaning of the used terms that was thought and dis- covered by inspired biblical authors. He is also obliged to find and explain mystic (spiritual) meaning, because God gave to the text of the Scriptures also this. God knows the spiritual meaning and can reveal it. The document points out Jesus Christ who taught it in gospels and disciples fol- lowed Him by word, i.e. by preaching and the Scriptures. The way is also confirmed by the tradition of the Church, ancient habit in liturgy as it is stated in encyclical in known statement “principle of prayer is principle of the faith.“20 In the search for mystic (spiritual) meaning that God decided to give to the Scriptures, exegetes have to make it clear and explain in a way that correspond with the dignity of the Word of God. It is important to pay great attention in the cases when the transferred meaning in the text of the Scriptures would be considered to be the right and correct meaning of the Scriptures.21 Pope Pius XII highlighted close connection between lexical and spiritual biblical meaning. He “emphasized “theological” importance of me-

17 Cp. GLOWA, S., BIEDA I.: Breviarium Fidei. p. 139; SZLAGA, J. a i.: Wstep ogólny do Pisma šwientego. p. 297. 18 HERIBAN, J.: Príručný lexikón biblických vied. p. 320. 19 Cp. GLOWA, S., BIEDA I.: Breviarium Fidei. p. 139 – 140; SZLAGA, J. a i.: Wstep ogólny do Pisma šwientego. p. 297. 20 „Modlite sa, aby ste porozumeli.“ PÁPEŽSKÁ BIBLICKÁ KOMISIA: Interpretácia Biblie v Cirkvi. p. 18. 21 Cp. GLOWA, S., BIEDA I.: Breviarium Fidei. p. 140; SZLAGA, J. a i.: Wstep ogólny do Pisma šwientego. p. 298.

110 E-Theologos, Vol. 1, No. 1 DOI 10.2478/v10154-010-0010-x thodically guaranteed literary meaning (EB 251) and on the other hand he defined: If the spiritual meaning should be considered to be meaning of some biblical text, then it has to offer proofs of its rightness. Subjective inspiration is unsatisfactory. It has to be possible to prove that it is “God desired” meaning, thus spiritual meaning which “God Himself” (EB 552-553). gave to the text. Thus, setting of the spiritual meaning also belongs to the sphere of exegetic science.“22 The task of the exegetes is to develop elaborated knowledge of the Scriptures using all resources and scientific deductions which help to know personal facts and life conditions of biblical author, time of his living, how he lived, what sources he used, various written or unwritten tra- ditions, its forms and ways of writing. Encyclical Divino afflante Spiritu defines main rule of interpretation23 and of the fact that biblical author wanted to say by words of St. Athanasius: “On every passage of the Bible it is needed to be aware of occasion or historical context in which author was writing or speaking, pay attention to who was the text addressed to and in what matter – issue the text was written. Because only in this way he did not deviate from correct meaning.24 The document also mentions literary genres. “It is stressed that in the interpretation (of biblical texts) exegete has to pay attention to personal features of the sacred writer and literary genres which he is using while passing biblical message.“25 Lexical meaning of the biblical text cannot be found or created from the context or from the words of ancient authors as it is in works of present authors. It cannot be confirmed on the basis of grammar or philology. Exegete has to “in spirit of ancient East” and with the aid of history, eth- nology, and other disciplines of science reveal and understand what literary genres biblical authors dealt with at that time and what literary form they really used or what form was helpful for writing. In the Middle Ages, the expressions, usage of various forms, and way of thinking were different from present day ones. They were forms and genres used in their own circumstances and those which were used in the period of their living. In this scientific work, these forms can be defined as “a priory” only in the case that biblical research will be elaborately based on researches of literature of the ancient East. The researches done in the last period, done with great consistency showed what literary genres were used in poetic texts,

22 PÁPEŽSKÁ BIBLICKÁ KOMISIA: Interpretácia Biblie v Cirkvi. p. 13. 23 „Najvyššou interpretačnou normou je vybadať a stanoviť, čo si spisovateľ zaumienil povedať. EB § 557“ TYROL, A.: Všeobecný úvod do biblického štúdia. p. 103. 24 Cp. GLOWA, S., BIEDA I.: Breviarium Fidei. p. 140 – 141; SZLAGA, J. a i.: Wstep ogólny do Pisma šwientego. p. 298. 25 HERIBAN, J.: Príručný lexikón biblických vied. p. 320.

111 E-Theologos, Vol. 1, No. 1 DOI 10.2478/v10154-010-0010-x introducing of laws and principles of life of this era, as well as in expression of facts and historical events.26 Researches of auxiliary sciences clarified the existence of Israel nation which was above all nations of the East in writing of own historical events and individual facts of the history. The reasons can be searched in cha- risma of God’s inspiration and also in religious integrity of historical- biblical presentation. The right view at biblical inspiration predestinates those biblical authors as well as other ancient authors may share certain forms of visions of their expressions. It is description of reality in certain way, especially when we talk about Semite languages with descriptive expressions which can be say to be “close” to certain transferred and many times paradoxical meanings. Their aim is to maximally highlight objects, themes, content, or things in the Scripture. Many literary forms which were used for sensual expression were preferred especially by authors of the East. The only exception is the fact that used literary genre should not contradict God’s holiness and truthfulness. It is also expressed by T. Aquinas: what is in the Scripture, it is God’s and what is presented in the human way [Comment. Ad Hebr. C. I lectio 4] and how it is written in other place that the Word of God became just as we are – yet was without sin [Hbr. 4,15] which means, as encyclical claims, that in the same way as the Word of God is expressed in human language, have been made like human discourse, just without mistake. The act of God´s provi- dence inclination of God to a man”(Dei sygkatábasis - condiscendentio) (EB 559, porov Dei Verbum čl. 13)“27 finding Him again and again in the Scripture expressed also St. Jan Chryzostom [porov.: Np. In Genesim, I Hom. 3, 2 – PG 53, 34; Hom. 15 in Jo ad 1, 18 – PG 59, 97n]28 Dignified response of Catholic exegete to present day demands of biblical science is to use adequate means in interpretation of the Scripture and reasoning of inerrability. ”Encyclical definitely confirms need for correct usage of critical methods in study and interpretation of biblical texts and leaves exegetes with absolute freedom of research in up-to-now unsolved questions.“29 Important is also considering of how important is literary form or literary genre used by inspired author for correct interpretation of the Scriptures. He should be confident in it and does not underestimate it, because “great losses” for exegesis can appear.30 It also happened that in Catholic exegesis, biblical authors were criticized when data in the Bi-

26 Cp. GLOWA, S., BIEDA I.: Breviarium Fidei. p. 141. 27 Termín „Dei sygkatábasis – condiscendentio znamená že Boh blahosklonne zostúpil až na úroveň úplne podobnú nám ľudom okrem vo všetkom okrem omylu.“ TYROL, A.: Všeobecný úvod do biblického štúdia. p. 34. 28 Cp. GLOWA, S., BIEDA I.: Breviarium Fidei. p. 141 – 142. 29 HERIBAN, J.: Príručný lexikón biblických vied. p. 320. 30 Cp. PÁPEŽSKÁ BIBLICKÁ KOMISIA: Interpretácia Biblie v Cirkvi. p. 15.

112 E-Theologos, Vol. 1, No. 1 DOI 10.2478/v10154-010-0010-x ble shifted from historical veracities, or when their facts were not similar. In these cases, the document says that literary genre or literary form is concerned, i.e. way of expression used in the ancient literature, connected with internal relationships, accepted forms of self expression in everyday life. The important is that these ways of expression of the Word of God addressed to people expressed in human way should not be considered to be a mistake. “Thus, it shows certain relation of literary genre and inspiration. On the outside, the holy book is in no way different from ordinary books of this era (speech, style, images, dictionary...), but under the influ- ence of inspiration, book which is unlike any other, which is of unique and higher kind is created. The relation between inspiration and presence of the literary genres in the Bible is well expressed in the encyclical of Pius XII Divino afflante Spiritu EB 556 – 560.“31 Literary forms and genres are present in everyday life of an ancient man of the East. With the knowledge of these forms of self expression and writing in ancient books, it is possible to give adequate answers to many objections aimed against truthfulness and historical credibility of the Holy Scripture. When the biblical study is done in this way, then deeper and clear understanding of the thinking of the inspired author is reached. Even if many realities dealing with the Scriptures are – will be solved, there still will be many unsolved questions. Thus, it is important to remember decisions and declarations of the Church on the issues of the faith and morals. Encyclical Divino afflante Spiritu shows that in the law, history, prophets, and didactical books, there are no many phenomena that are authoritatively interpreted by Magistérium of Church. In the same time, there are only few texts in which the Patristic fathers agree on their interpretation of the biblical texts. All ambiguities should be object of biblical science and research of Catholic exegetes. “Results of their work were used also in formulation of documents of the Second Vatican Council which have very important function when we talk about spiritual revival of the life of the Church and the faithful. “32 In the closing, the document spurs that each of them should contribute to the good unity and also to the good of the development of biblical science and also to defence of the honesty of the Church.33 Dogmatic Constitution of Divine Revelation Dei Verbum deals with this task in this sense, too. ”However, since God speaks in Sacred Scripture through men in human fashion, (6) the interpreter of Sacred Scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended, and what God wanted to manifest by means of their words. To search out the intention of

31 TYROL, A.: Všeobecný úvod do biblického štúdia. p. 33. 32 Cp. HERIBAN, J.: Príručný lexikón biblických vied. p. 321. 33 Cp. GLOWA, S., BIEDA I.: Breviarium Fidei. p. 142 – 143; SZLAGA, J. a i.: Wstep ogólny do Pisma šwientego. p. 299.

113 E-Theologos, Vol. 1, No. 1 DOI 10.2478/v10154-010-0010-x the sacred writers, attention should be given, among other things, to "literary forms." For truth is set forth and expressed differently in texts which are vari- ously historical, prophetic, poetic, or of other forms of discourse. The interpreter must investigate what meaning the sacred writer intended to express and actually expressed in particular circumstances by using contemporary literary forms in accordance with the situation of his own time and culture. For the correct understanding of what the sacred author wanted to assert, due attention must be paid to the customary and characteristic styles of feel- ing, speaking and narrating which prevailed at the time of the sacred writer, and to the patterns men normally employed at that period in their everyday dealings with one another. “ (Dei Verbum čl. 12) Although encyclical Divino afflante Spiritu primarily focuses on scientific study, there are also pastoral recommendations. They are translations to national languages and establishing of various biblical associations. The faithful should be informed about findings of exegetic studies ”as for example by offer of pastoral – exegetic publications (for example Divino afflante Spiritu, EB 551)“34 via priests in pastoral activities, and candidates for priests in seminaries should deeply deal with knowledge of biblical texts of the Scriptures.35 Encyclical Divino afflante Spiritu brought a lot of new possibilities from the point of view of the interpretation of the Scriptures. Methods which were used in linguistic and literary sciences began to be applied on the text of the Scriptures. Thus, advance of Catholic biblical science and exegesis with connection to protestant and Jewish scientific interpretation of the Scripture was reached. There is a great demand for introduced scientific studies that emerged with this advancement. The findings of the encyclical are valid in present era, too.36 Although advancement in the research of the biblical tasks solved a lot of problems, at the same time it brought other which are the objects of scientific research of the biblical sciences. Several years after publication of the encyclical, discovery of the manuscripts37 in Qumran moved on biblical research and solved great amount of opened problems. Again, new questions emerged and it was needed to react and search for answers. Their explanation was aided by new discoveries, new methods, new researches, analyses, and approaches

34 PÁPEŽSKÁ BIBLICKÁ KOMISIA: Interpretácia Biblie v Cirkvi. p. 19. 35 Cp. HERIBAN, J.: Príručný lexikón biblických vied. p. 321. 36 Cp. VARGA, S.: Interpretácia Biblie v Cirkvi. In: TYROL, A.: Dokument PBK Interpretácia Biblie v Cirkvi. p. 7 - 9. 37 Termín „manuskript (lat. manuscriptum = rukopis), text. krit. – V textovej kritike sa týmto slovom bežne označuje rukopis biblického textu v pôvodnej reči alebo jeho starých prekladov. V kritickom aparáte kritického vydania starozákonného a novozákonného textu sa používa skratka ms pre jeden manuskript a mss pre viaceré manuskripty.“ HERIBAN, J.: Príručný lexikón biblických vied. p. 663.

114 E-Theologos, Vol. 1, No. 1 DOI 10.2478/v10154-010-0010-x to the biblical text of the Scriptures. New examination of these questions to the theme of the interpretation of the Scriptures was brought only by the document of Papal Biblical Commission - Interpretation of the Bible in the Church.38 All three encyclicals brought great advance of biblical sciences. Encyc- lical Providentissimus Deus was introduced as the first document of Magis- terium of the Church dealing with the Scriptures where basic questions about value and importance of the Bible and its interpretation were presented. The Scriptures are compared to “soul of theology.”39 Later, many decrees to the Scripture were published, however, Catholic exegetes´ study of important biblical problems was limited by attitude of the Magis- terium. The process of revival and intensive research of the Bible was initiated by Dominican M. J. Lagrange OP, however, encyclical Spiritus Paraclitus beside encouragement of the exegetes´ work in the task of the literary genres was still careful.40 Till the half of the 20th century, many influential personalities desired to hinder acceptance of the method of literary genres, and many of them opposed that Catholic exegetes should have freedom in using modern scientific methods for the study of biblical texts. Encyclical Divino afflante Spiritu opened new views for biblical methodology. To reach this goal, contributory were also new instructions of Papal Biblical Commission of 1964 as well as Dogmatic Constitution of the Second Vatican Council of Divine Revelation Dei Verbum. Exegete should use all rational and adequate methods conscientiously, bearing in mind responsibility and limits of the scientific disciplines.41 In this way, at the end of the 20th century, the problem of the interpretation of the Scriptures was pointed out. It lies in heterogeneity of interpretations, i.e. in conflict of the interpretation of God. Opened was also the question about correct usage of scientific methods and explanations in interpretation of the Bible that would in the best way correspond with the function of exegesis in the Church.42

38 Cp. PÁPEŽSKÁ BIBLICKÁ KOMISIA: Interpretácia Biblie v Cirkvi. p. 20. 39 Cp. DRUHÝ VATIKÁNSKY KONCIL: Dei Verbum, čl. 24. 40 Cp. TICHÝ L.: Druhý vatikánsky koncil a biblická věda. In: Teologické texty, roč. XIV., 2003, č. 1, p. 2. 41 Porov. SCHNACKENBURG, R.: Moderní bádání o evangeliu a křesťanská víra. In: Teologické texty, roč. III., 1992, č. 3, p. 85. 42 Cp. PÁPEŽSKÁ BIBLICKÁ KOMISIA: Interpretácia Biblie v Cirkvi. p. 33 – 34.

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