Fifth, from inconvenience.
Fifth, from inconvenience.
§ 500. (V) From inconvenience. “If there were any reason why the Scriptures should be read in a popular language in the assembly of the faithful, this surely would be the most important: that all the people might understand. But surely the people would not understand the prophets and psalms and other subjects that would be read in the church, even if they were being read in their mother tongue, if this were not accompanied by an explanation. How is it that the people not only would not receive any fruit from Scripture but also would even be harmed thereby? They would easily be given the occasion for erring not only in the doctrine of faith but also in the commandments of life and behavior as well. You see, all heresies are born from the Scriptures when they are not understood, as we see from the errors of the Anthropomorphites, the Taborites, David Georgius, etc.” In agreement with this discourse of Bellarmine is the statement of Alphonsus de Castro: “The translation of the Scriptures into a popular language is the cause of all heresies” (De juste puniend. haeretic., bk. 3, c. 6); and also of Costerus: “So many heresies and schisms come from no other source than that everyone is interpreting Scripture according to his own judgment” (Enchir.).
We respond. (1) One cannot understand all things at first glance and by a cursory reading. Instead, he must employ study, effort, and assiduous meditation. (2) Nevertheless people understand something salutary from that, for the necessary things are clear. (3) It is expedient to read even those things that one does not at first glance understand. Sometimes God will send a Philip to reveal to us an approach to the understanding of the more obscure passages (Acts 8:26). (4) From Bellarmine’s reasoning, it would follow that the Scriptures must not be translated at all, not even into Latin.
To the objection that “the reading of Scripture is the cause of errors and heresies,” we respond: (1) Christ testifies in Matt. 22:29 that it is the ignorance of Scripture that causes heresies; this is repeated in the Jus canonicum, dist. 38, c. Si juxta. (2) Heresies arise not from reading and meditation of Scripture but from a twisting and corruption of Scripture. A bee sucks from a rose and makes honey. A spider sucks from the same rose and makes poison. To the laity we concede the reading of Scripture, but we forbid the twisting thereof. (3) Scripture is “profitable for reproof” (2 Tim. 3:16). Therefore instead of heresies borrowing their errors from Scripture, much rather Scripture is a weapon against heresies. (4) Scripture detects and overcomes the deceits of heretics; consequently, there are many who, by reading the Scriptures, have been freed from the bonds of heresies and have aspired to a knowledge of the truth. (5) It is one thing to pass judgment on controversies according to the norm of Scripture and the analogy of faith as it is set forth in clear passages of Scripture (which we have shown has been commanded to the laity); and it is another thing for one to interpret Scripture according to his own judgment, something we say is forbidden to both laity and clergy. (6) We also do not allow the laity to pass rash judgment on certain serious, subtle questions. Instead, we order them to seek out from Scripture the chief, fundamental points of faith and rules of life and meanwhile to use the guidance of the public interpretation and of the ecclesiastical ministry and to acknowledge reverently the gifts of God in others.
To the objection that “the reading of Scripture gives rise to a scandal of life and behavior,” we responded earlier (§ 493). Here we briefly mention: (1) Let those hypocrites who strain at the gnat but swallow the camel first remove their public whorehouses and their notorious scandals before they become concerned about scandal from reading the Scriptures. Some estimate the number of prostitutes whom the pope tolerates at Rome (in fact, he takes a daily tax from them for the apostolic treasury) to be near twelve thousand. According to Sleidanus (bk. 4), Compagius said to the legates of Strasbourg that he knew “it was customary for the bishops to accept money for allowing prostitution.” Ambrosius Catharinus witnesses that, at his time, “there was in Italy a distinguished artist named Michelangelo who had an admirable talent for depicting nude bodies and genitalia.” He adds: “This highly indecent nudity is seen everywhere on the altars and in the more important shrines of God. What is most shameful of all is that at this time you find in the most lofty temples and shrines pictures so lascivious that whatever of our shame nature conceals may be viewed to arouse not devotion but everyone’s lust of the dead flesh. No one can deny that the sin is our fault, that is, that it is the fault of the prelates who not only permit these disgraceful spectacles but who also occasionally are the creators of the same.” Let them also first be concerned about the scandal that stemmed from the reading of Amadisius and other love books before those “saints” think about fearing the scandal from reading Scripture.
(2) God wanted those things that He commanded to be written for all to be read by all. But whatever there is in Scripture, God commanded to be written for all (Rom. 15:4; 1 Cor. 10:11). Therefore He also wanted all people to read them. If we must fear any peril or scandal from that, the blame will fall on God.
(3) The sins of the saints were written not for imitation but for caution, correction, and consolation; for there is immediately added the penalty for sinners and those who continue in their sins, or the reception of sinners into grace and the forgiveness of their sin. Therefore whoever has followed David as David sinned, let him also follow David as he repented. Chrysostom, homily 29 on Genesis, col. 229: “Whoever is still in his sins should not despair, having seen so many who have come to their senses and who were able to reach the highest pinnacle of virtue.” Augustine, De doctrin. Christian., bk. 2, c. 23: “The sins of great men were written for this purpose: that everywhere people should tremble at that apostolic statement in which he says,: ‘Let anyone who seems to stand take heed lest he fall’ [1 Cor. 10:12].” Augustine, again, on Psalm 50: “Many want to fall with David, but they do not want to rise with David. His example of rising again, rather than of falling, has been set before us. Let those who have not fallen listen lest they fall. Let those who have fallen listen that they may rise again. Let the lesser take no delight in the falls of the greater. Rather, let the lesser tremble at the falls of the greater.” (See also Augustine, Contra Faust., bk. 22, c. 65; Homil., bk. 50, homily 21.)