Scholastica commentaria in Primam Partem Summae Theologicae

IT IS DOUBTED sixth, whether in obscure passages of the Sacred Letters, or even in manifest ones, it is lawful for any Christian doctor to devise a new sense?

To this it is briefly answered that it is lawful for a Christian doctor to devise a new sense in the Sacred Letters, provided it be useful for the end of charity, and be not unlike the context of the Sacred Letters, and be not contrary to the common exposition of the Saints. But we call a new sense one nonetheless founded on ancient faith and reason. This doctrine can be gathered from St. Augustine, bk. 3 On Christian Doctrine, ch. 27, where he says that every sense edifying toward charity, and not contrary to the context, was provided by the Holy Spirit. And St. Thomas, On Power, q. 4, art. 1, says that it is not incredible that it was divinely revealed even to the sacred writer that it would come about that such a new sense should occur to a reader. And although this be not so, at least the Holy Spirit understood that it would be so. So St. Thomas. I bring forward an example of a certain new sense, which, on that of Lk 1, «How shall this be, since I know not man», I heard from a certain preacher most learned in scholastic Theology. He therefore so explained that question of the Virgin, that through it she rather examined the angel than intended to learn something from him. For since the Blessed Virgin had understood the writings of all the Prophets, the Holy Spirit enlightening her no less than the Prophets, she certainly knew that the virgin who was to conceive the Son of God would not lose her virginity, but would conceive and bear by the power of the Holy Spirit; as is gathered from St. Thomas, in 3, q. 27, art. 5, ad 3. Therefore she did not ask in order to be taught, but rather to examine prudently whether the angel's message agreed with the prophecies of the Prophets. This sense, therefore, since it is useful for extolling the dignity of the Virgin, and is founded on the best theological reason, has not a vicious but rather a laudable novelty. Let there be another example, Jn 20, where the Lord said to Mary Magdalene: «Do not touch me, for I have not yet ascended to my Father». Which passage seems obscure, and St. Augustine explains it in tractate 121 on John: «for not yet in your heart and your faith am I equal to the Father». But certain of the moderns so explain it, as is had in the Bible of Vatablus, that it is just as if the Lord had said: «Do not be occupied in touching me, for I am not yet departing. For I will be with you for forty whole days, during which you will be able to touch and embrace me at leisure. But rather hasten to go to the Apostles, etc.» Which sense seems very literal, and I see it to have rightly pleased all modern Catholics. Nor is it to be thought contrary to the common exposition of the Saints, some of whom interpreted that passage mystically. And advert that it is one thing for a sense to be contrary, and another for it to be distinct. Nor indeed does St. Augustine, in the place above, close the way to us for new senses, if they be good. Nay rather, he himself, in bk. 1 On Genesis according to the letter, ch. 18, says: «If we read any divine writings in obscure matters, which can, with faith safe, yield themselves to other and other meanings, let us not so cast ourselves upon any of them with precipitate affirmation that, if the truth more diligently discussed should rightly shake it, we fall: fighting thus not for the meaning of the Divine Scriptures but for our own, wishing that to be the Scriptures' which is ours, whereas rather we ought to wish that to be ours which is the Scriptures'». So Augustine. When therefore the Saints modestly and step by step elucidate an obscure passage by some interpretation, they do not close to posterity the way of interpreting the same passage with new diligence, but with veneration of the ancient Fathers. But when all the Saints assert with assurance that some passage is to be understood in this or that way, then indeed not to agree with them, and much more to oppose them, is more than rash. And this is what was decreed by the Decrees of the Councils — of Trullo, can. 19; of the Lateran under Leo X, session 11; of Trent, sess. 4 — that no one interpret the Sacred Letters contrary to the sense of the holy Fathers. On which matter see Cano, bk. 7 On the Places, ch. 3, where he teaches how far modern Christian doctors may interpret the Sacred Letters. For there are certain things which have not yet been explained by the Saints, certain others by few, and certain others interpreted under some obscurity and doubt. It is therefore lawful for us, following the footsteps of the holy Fathers, to gather some ears of grain which escaped the hands of the reapers: which was once granted to Ruth the Moabitess; and perhaps, walking humbly in this way, we shall be worthy of the royal bridal chamber of Christ, as she was joined in marriage to Boaz.