We shall study here the notion of sacred text and canon according to the faith of the Church. This is expressed by the First Vatican Council, Dogmatic Constitution Dei Filius de fide Catholica , third session del 24/4/1870. Il tema è trattato nel capitolo II.
Rilevo che le due costituzioni promulgate dal Concilio Vaticano I hanno valore dogmatico nel corpo stesso del testo, a differenza dei documenti del Concilio di Trento, in cui il carattere dogmatico compete ai canoni, piuttosto che non al testo precedente.
Così dice la costituzione Dei Filius (evidenzio in grassetto le novità rispetto al Concilio di Trento):
“Haec porro supernaturalis revelatio, secundum universalis Ecclesiae fidem, a sancta Tridentina Synodo declaratam, continetur in libris scriptis et sine scripto traditionibus, quae ipsius Christi ore ab Apostolis acceptae, aut ipsis Apostolis Spiritu Sancto dictante quasi per manus traditae, ad nos usque pervenerunt. Qui quidem veteris et novi Testamenti libri integri cum omnibus suis partibus, prout in eiusdem Concilii decreto recensentur, et in veteri vulgata latina editione habentur, pro sacris et canonicis suscipiendi sunt. Eos vero Ecclesia pro sacris et canonicis habet , non ideo quod sola humana industria concinnati, sua deinde auctoritate sint approbati; nec ideo dumtaxtat quod revelationem sine errore contineant; sed propterea, quod Spiritu Sancto inspirante conscripti Deum habent auctorem, atque ut tales ipsi Ecclesiae traditi sunt ” .
A semplice lettura si nota che il Vaticano I riprende le parole di Trento, citate e commentate nel post precedente. La novità is that the Dei Filius explains in what sense the Church accepts the books of the Old Testament and New Testament as sacred and canonical.
To do this, first introduced some theological explanations insufficient, debated over the centuries elapsed after the Council of Trent, and specifies that they do not make it because of what the Church intends when he says that the books of the Old Testament and New Testament are sacred and canonical:
a) The sacred books are not such as, having been composed by men, were then approved by the Church (the theory of subsequent approval). Even though the Church acknowledges his infallibility can make a sacred book that is not. Should not confuse the fact that a writing is true (and the Church declares that it infallibly) the fact that it is the Word of God
The solemn declarations of the councils are true, infallibly declared as such by the Church, whose teaching is assisted by the Holy Spirit. The assistance of the Holy Spirit implies that the documents of the Magisterium are always authoritative. The solemn Magisterium, then, is infallible. But even then it only follows that what he teaches is true, that is the Word of God
Inspiration comes farther: the texts of the Bible are not only true, they are also teaching the word of God does is recognize (infallibly) something that even before God had given her.
b) The sacred books are not liable because contain revelation without error. Every dogmatic formula, from the Nicene Creed, contains the revelation without error, but not enough to ensure that it becomes the Word of God Otherwise, add at the end of the New Testament faith and dogmas of the Simobolo subsequently defined. But we do not.
Positively, the VaticanoI teaches that the sacred books "Spiritu Santo inspiring conscripti auctorem Deum habent, atque ut tales ipsi Ecclesiae sunt betrayed." I
sutdiare reconcile the structure of the statement: the sacred books (A) and canonical (B) are such because they were inspired by the Holy Spirit (A ') and betrayed ut tales (B'): it contains So with the definition of sacred and canonical, we can now explain.
a) holy books: their principal author is God This is believed, can not be seen, and for this reason the Council says. The Council does not say explicitly that they also have a human author, because this should be discounted. But one might wonder: the Dei Filius does that mean that the human author is not true author? met by the Second Vatican Council, with its Dogmatic Constitution Dei Verbum (Vatican II): the human authors are true auctores . They get inspiration from the Holy Spirit and under its influence they write these books. So that the entire book can be attributed God as author and man as a "sacred author."
b) canonical books: as sacred have been entrusted to the Church. It therefore adds another notion: the custody of the holy books in them Chiesam receiving a gift of God The Church recognizes the sacred books under sensus fidei of the People of God, who is infallible in matters of belief. The Magisterium, then, is an infallible teaching. And 'what has happened: the people have passed on the books, the pastors have specified what they are, where doubts have arisen.
early as the fourth and fifth centuries, there are provincial councils (African) that contain lists of books are sacred and canonical. Then the Ecumenical Councils offer whole list. Florence (in the Bull of union with the Copts "Cantate Domino" of 4 February 1442), where, however, is not meant to define a Domgasse, and Trento, where instead dogmatically defined list of sacred books and canons. The Vatican adds the definition for inspiration.
So, what to reality, first there is the holy book and is then received by the Church as canonical. In the order of our knowledge, however, we know first what are the books accepted by the Church and through the list of canonical books known with certainty what are the sacred books. Our knowledge goes back to : effects, though known to us more back in reality, we come to the cause, although less known to us earlier in the reality.
Knowledge of the inspiration of the books, therefore, part of Tradition (the use in the liturgy, spiritual life, catechesis and the teaching of the Church). Not based on knowledge of and The distinctive names of the authors of the books. And because there are saints and prophets who do not write books, and because some sacred writers are not prophets, because as they themselves say they told rather interrogating witnesses. For example, St. Luke says that to write about the facts and sayings of Jesus has diligently interviewed the eyewitnesses and servants of the word. When he writes on the basis of that material has the charism of inspiration. His opinion in this is guided by God, his Gospel is the word of God of the Old Testament of some authors do not even know the name. Many books also pass through different stages editorial (second and third writing of Isaiah, newer parts of the Pentateuch). Yet all these books, we know that they are sacred and canonical, whoever the author was inspired. The claim of inspiration and canonicity of a book does not start from a historical and archaeological research, but by tradition.
If there are doubts about the authenticity of a letter from Pauline or part of a book, we are dealing with a literary problem, which can be also important because it will help for the interpretation of that song or that book, but tells us nothing about canonicity.
is why we can do exegesis within the faith or without putting in jeopardy: the commentators do not take away the ground beneath the feet of shots of historical literary criticism.
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