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29 It is indeed regrettable that such precious treasures of Christian antiquity are almost unknown to many writers of the present day, and that students of the history of exegesis have not yet accomplished all that seems necessary for the due investigation and appreciation of so momentous a subject. Would that many, by seeking out the authors of the Catholic interpretation of Scripture and diligently studying their works and drawing thence the almost inexhaustible riches therein stored up, might contribute largely to this end, so that it might be daily more apparent to what extent those authors understood and made known the divine teaching of the Sacred Books, and that the interpreters of today might thence take example and seek suitable arguments.
30 For thus at long last will be brought about the happy and fruitful union between the doctrine and spiritual sweetness of expression of the ancient authors and the greater erudition and maturer knowledge of the modern, having as its result new progress in the never fully explored and inexhaustible field of the Divine Letters.
31 Moreover we may rightly and deservedly hope that our time also can contribute something towards the deeper and more accurate interpretation of Sacred Scripture. For not a few things, especially in matters pertaining to history, were scarcely at all or not fully explained by the commentators of past ages, since they lacked almost all the information which was needed for their clearer exposition. How difficult for the Fathers themselves, and indeed well nigh unintelligible, were certain passages is shown, among other things, by the oft-repeated efforts of many of them to explain the first chapters of Genesis; likewise by the reiterated attempts of St. Jerome so to translate the Psalms that the literal sense, that, namely, which is expressed by the words themselves, might be clearly revealed.
32 There are, in fine, other books or texts, which contain difficulties brought to light only in quite recent times, since a more profound knowledge of antiquity has given rise to new questions, on the basis of which the point at issue may be more appropriately examined. Quite wrongly therefore do some pretend, not rightly understanding the conditions of biblical study, that nothing remains to be added by the Catholic exegete of our time to what Christian antiquity has produced; since, on the contrary, these our times have brought to light so many things, which call for a fresh investigation, and which stimulate not a little the practical zest of the present-day interpreter.
33 As in our age, indeed new questions and new difficulties are multiplied, so, by God's favor, new means and aids to exegesis are also provided. Among these it is worthy of special mention that Catholic theologians, following the teaching of the Holy Fathers and especially of the Angelic and Common Doctor, have examined and explained the nature and effects of biblical inspiration more exactly and more fully than was wont to be done in previous ages. For having begun by expounding minutely the principle that the inspired writer, in composing the sacred book, is the living and reasonable instrument of the Holy Spirit, they rightly observe that, impelled by the divine motion, he so uses his faculties and powers, that from the book composed by him all may easily infer "the special character of each one and, as it were, his personal traits" (28). Let the interpreter then, with all care and without neglecting any light derived from recent research, endeavor to determine the peculiar character and circumstances of the sacred writer, the age in which he lived, the sources written or oral to which he had recourse and the forms of expression he employed.
34 Thus can he the better understand who was the inspired author, and what he wishes to express by his writings. There is no one indeed but knows that the supreme rule of interpretation is to discover and define what the writer intended to express, as St. Athanasius excellently observes: "Here, as indeed is expedient in all other passages of Sacred Scripture, it should be noted, on what occasion the Apostle spoke; we should carefully and faithfully observe to whom and why he wrote, lest, being ignorant of these points, or confounding one with another, we miss the real meaning of the author" (29) .
35 What is the literal sense of a passage is not always as obvious in the speeches and writings of the ancient authors of the East, as it is in the works of our own time. For what they wished to express is not to be determined by the rules of grammar and philology alone, nor solely by the context; the interpreter must, as it were, go back wholly in spirit to those remote centuries of the East and with the aid of history, archaeology, ethnology, and other sciences, accurately determine what modes of writing, so to speak, the authors of that ancient period would be likely to use, and in fact did use.
36 For the ancient peoples of the East, in order to express their ideas, did not always employ those forms or kinds of speech which we use today; but rather those used by the men of their times and countries. What those exactly were the commentator cannot determine as it were in advance, but only after a careful examination of the ancient literature of the East. The investigation, carried out, on this point, during the past forty or fifty years with greater care and diligence than ever before, has more clearly shown what forms of expression were used in those far off times, whether in poetic description or in the formulation of laws and rules of life or in recording the facts and events of history. The same inquiry has also shown the special preeminence of the people of Israel among all the other ancient nations of the East in their mode of compiling history, both by reason of its antiquity and by reasons of the faithful record of the events; qualities which may well be attributed to the gift of divine inspiration and to the peculiar religious purpose of biblical history.
37 Nevertheless no one, who has a correct idea of biblical inspiration, will be surprised to find, even in the Sacred Writers, as in other ancient authors, certain fixed ways of expounding and narrating, certain definite idioms, especially of a kind peculiar to the Semitic tongues, so-called approximations, and certain hyperbolical modes of expression, nay, at times, even paradoxical, which even help to impress the ideas more deeply on the mind. For of the modes of expression which, among ancient peoples, and especially those of the East, human language used to express its thought, none is excluded from the Sacred Books, provided the way of speaking adopted in no wise contradicts the holiness and truth of God, as, with his customary wisdom, the Angelic Doctor already observed in these words: "In Scripture divine things are presented to us in the manner which is in common use amongst men" (30). For as the substantial Word of God became like to men in all things, "except sin," (He 4,15) so the words of God, expressed in human language, are made like to human speech in every respect, except error. In this consists that "condescension" of the God of providence, which St. John Chrysostom extolled with the highest praise and repeatedly declared to be found in the Sacred Books (32) .
38 Hence the Catholic commentator, in order to comply with the present needs of biblical studies, in explaining the Sacred Scripture and in demonstrating and proving its immunity from all error, should also make a prudent use of this means, determine, that is, to what extent the manner of expression or the literary mode adopted by the sacred writer may lead to a correct and genuine interpretation; and let him be convinced that this part of his office cannot be neglected without serious detriment to Catholic exegesis. Not infrequently--to mention only one instance--when some persons reproachfully charge the Sacred Writers with some historical error or inaccuracy in the recording of facts, on closer examination it turns out to be nothing else than those customary modes of expression and narration peculiar to the ancients, which used to be employed in the mutual dealings of social life and which in fact were sanctioned by common usage.
39 When then such modes of expression are met within the sacred text, which, being meant for men, is couched in human language, justice demands that they be no more taxed with error than when they occur in the ordinary intercourse of daily life. By this knowledge and exact appreciation of the modes of speaking and writing in use among the ancients can be solved many difficulties, which are raised against the veracity and historical value of the Divine Scriptures, and no less efficaciously does this study contribute to a fuller and more luminous understanding of the mind of the Sacred Writer.
40 Let those who cultivate biblical studies turn their attention with all due diligence towards this point and let them neglect none of those discoveries, whether in the domain of archaeology or in ancient history or literature, which serve to make better known the mentality of the ancient writers, as well as their manner and art of reasoning, narrating and writing. In this connection Catholic laymen should consider that they will not only further profane science, but moreover will render a conspicuous service to the Christian cause if they devote themselves with all due diligence and application to the exploration and investigation of the monuments of antiquity and contribute, according to their abilities, to the solution of questions hitherto obscure.
41 For all human knowledge, even the nonsacred, has indeed its own proper dignity and excellence, being a finite participation of the infinite knowledge of God, but it acquires a new and higher dignity and, as it were, a consecration, when it is employed to cast a brighter light upon the things of God.
42 The progressive exploration of the antiquities of the East, mentioned above, the more accurate examination of the original text itself, the more extensive and exact knowledge of languages both biblical and oriental, have with the help of God, happily provided the solution of not a few of those questions, which in the time of Our Predecessor Leo XIII of immortal memory, were raised by critics outside or hostile to the Church against the authenticity, antiquity, integrity and historical value of the Sacred Books. For Catholic exegetes, by a right use of those same scientific arms, not infrequently abused by the adversaries, proposed such interpretations, which are in harmony with Catholic doctrine and the genuine current of tradition, and at the same time are seen to have proved equal to the difficulties, either raised by new explorations and discoveries, or bequeathed by antiquity for solution in our time.
43 Thus has it come about that confidence in the authority and historical value of the Bible, somewhat shaken in the case of some by so many attacks, today among Catholics is completely restored; moreover there are not wanting even non-Catholic writers, who by serious and calm inquiry have been led to abandon modern opinion and to return, at least in some points, to the more ancient ideas. This change is due in great part to the untiring labor by which Catholic commentators of the Sacred Letters, in no way deterred by difficulties and obstacles of all kinds, strove with all their strength to make suitable use of what learned men of the present day, by their investigations in the domain of archaeology or history or philology, have made available for the solution of new questions.
44 Nevertheless no one will be surprised, if all difficulties are not yet solved and overcome; but that even today serious problems greatly exercise the minds of Catholic exegetes. We should not lose courage on this account; nor should we forget that in the human sciences the same happens as in the natural world; that is to say, new beginnings grow little by little and fruits are gathered only after many labors. Thus it has happened that certain disputed points, which in the past remained unsolved and in suspense, in our days, with the progress of studies, have found a satisfactory solution. Hence there are grounds for hope that those also will by constant effort be at last made clear, which now seem most complicated and difficult.
45 And if the wished-for solution be slow in coming or does not satisfy us, since perhaps a successful conclusion may be reserved to posterity, let us not wax impatient thereat, seeing that in us also is rightly verified what the Fathers, and especially Augustine, (33) observed in their time viz: God wished difficulties to be scattered through the Sacred Books inspired by Him, in order that we might be urged to read and scrutinize them more intently, and, experiencing in a salutary manner our own limitations, we might be exercised in due submission of mind. No wonder if of one or other question no solution wholly satisfactory will ever be found, since sometimes we have to do with matters obscure in themselves and too remote from our times and our experience; and since exegesis also, like all other most important sciences, has its secrets, which, impenetrable to our minds, by no efforts whatsoever can be unraveled.
46 But this state of things is no reason why the Catholic commentator, inspired by an active and ardent love of his subject and sincerely devoted to Holy Mother Church, should in any way be deterred from grappling again and again with these difficult problems, hitherto unsolved, not only that he may refute the objections of the adversaries, but also may attempt to find a satisfactory solution, which will be in full accord with the doctrine of the Church, in particular with the traditional teaching regarding the inerrancy of Sacred Scripture, and which will at the same time satisfy the indubitable conclusion of profane sciences.
47 Let all the other sons of the Church bear in mind that the efforts of these resolute laborers in the vineyard of the Lord should be judged not only with equity and justice, but also with the greatest charity; all moreover should abhor that intemperate zeal which imagines that whatever is new should for that very reason be opposed or suspected. Let them bear in mind above all that in the rules and laws promulgated by the Church there is question of doctrine regarding faith and morals; and that in the immense matter contained in the Sacred Books--legislative, historical, sapiential and prophetical--there are but few texts whose sense has been defined by the authority of the Church, nor are those more numerous about which the teaching of the Holy Fathers is unanimous. There remain therefore many things, and of the greatest importance, in the discussion and exposition of which the skill and genius of Catholic commentators may and ought to be freely exercised, so that each may contribute his part to the advantage of all, to the continued progress of the sacred doctrine and to the defense and honor of the Church.
48 This true liberty of the children of God, which adheres faithfully to the teaching of the Church and accepts and uses gratefully the contributions of profane science, this liberty, upheld and sustained in every way by the confidence of all, is the condition and source of all lasting fruit and of all solid progress in Catholic doctrine, as Our Predecessor of happy memory Leo XIII rightly observes, when he says: Ğunless harmony of mind be maintained and principle safeguarded, no progress can be expected in this matter from the varied studies of many" (34) .
49 Whosoever considers the immense labors undertaken by Catholic exegetes during well nigh two thousand years, so that the word of God, imparted to men through the Sacred Letters, might daily be more deeply and fully understood and more intensely loved, will easily be convinced that it is the serious duty of the faithful, and especially of priests, to make free and holy use of this treasure, accumulated throughout so many centuries by the greatest intellects. For the Sacred Books were not given by God to men to satisfy their curiosity or to provide them with material for study and research, but, as the Apostle observes, in order that these Divine Oracles might "instruct us to salvation, by the faith which is in Christ Jesus" and "that the man of God may be perfect, furnished to every good work" (Cf. 2Tm 3,15 2Tm 3,17) .
50 Let priests therefore, who are bound by their office to procure the eternal salvation of the faithful, after they have themselves by diligent study perused the sacred pages and made them their own by prayer and meditations, assiduously distribute the heavenly treasures of the divine word by sermons, homilies and exhortations; let them confirm the Christian doctrine by sentences from the Sacred Books and illustrate it by outstanding examples from sacred history and in particular from the Gospel of Christ Our Lord; and--avoiding with the greatest care those purely arbitrary and far-fetched adaptations, which are not a use, but rather an abuse of the divine word--let them set forth all this with such eloquence, lucidity and clearness that the faithful may not only be moved and inflamed to reform their lives, but may also conceive in their hearts the greatest veneration for the Sacred Scripture.
51 The same veneration the Bishops should endeavor daily to increase and perfect among the faithful committed to their care, encouraging all those initiatives by which men, filled with apostolic zeal, laudably strive to excite and foster among Catholics a greater knowledge of and love for the Sacred Books. Let them favor therefore and lend help to those pious associations whose aim it is to spread copies of the Sacred Letters, especially of the Gospels, among the faithful, and to procure by every means that in Christian families the same be read daily with piety and devotion; let them efficaciously recommend by word and example, whenever the liturgical laws permit, the Sacred Scriptures translated, with the approval of the Ecclesiastical authority, into modern languages; let them themselves give public conferences or dissertations on biblical subjects, or see that they are given by other public orators well versed in the matter.
52 Let the ministers of the Sanctuary support in every way possible and diffuse in fitting manner among all classes of the faithful the periodicals which so laudably and with such heartening results are published from time to time in various parts of the world, whether to treat and expose in a scientific manner biblical questions, or to adapt the fruits of these investigations to the sacred ministry, or to benefit the faithful. Let the ministers of the Sanctuary be convinced that all this, and whatsoever else an apostolical zeal and a sincere love of the divine word may find suitable to this high purpose, will be an efficacious help to the cure of souls.
53 But it is plain to everyone that priests cannot duly fulfill all this unless in their Seminary days they have imbibed a practical and enduring love for the Sacred Scriptures. Wherefore let the Bishops, on whom devolves the paternal care of their Seminaries, with all diligence see to it that nothing be omitted in this matter which may help towards the desired end. Let the professors of Sacred Scripture in the Seminaries give the whole course of biblical studies in such a way, that they may instruct the young aspirants to the Priesthood and to the ministry of the divine word with that knowledge of the Sacred Letters and imbue them with that love for the same, without which it is vain to hope for copious fruits of the apostolate.
54 Hence their exegetical explanation should aim especially at the theological doctrine, avoiding useless disputations and omitting all that is calculated rather to gratify curiosity than to promote true learning and solid piety. The literal sense and especially the theological let them propose with such definiteness, explain with such skill and inculcate with such ardor that in their students may be in a sense verified what happened to the disciples on the way to Emmaus, when, having heard the words of the Master, they exclaimed: "Was not our heart burning within us, whilst He opened to us the Scriptures" (Lc 24,32) ?
55 Thus the Divine Letter will become for the future priests of the Church a pure and never failing source for their own spiritual life, as well as food and strength for the sacred office of preaching which they are about to undertake. If the professors of this most important matter in the Seminaries accomplish all this, then let them rest joyfully assured that they have most efficaciously contributed to the salvation of souls, to the progress of the Catholic faith, to the honor and glory of God, and that they have performed a work most closely connected with the apostolic office.
56 If these things which We have said, Venerable Brethren and beloved sons, are necessary in every age, much more urgently are they needed in our sorrowful times, when almost all peoples and nations are plunged in a sea of calamities, when a cruel war heaps ruins upon ruins and slaughter upon slaughter, when, owing to the most bitter hatred stirred up among the nations, We perceive with greatest sorrow that in not a few has been extinguished the sense not only of Christian moderation and charity, but also of humanity itself. Who can heal these mortal wounds of the human family if not He, to Whom the Prince of the Apostles, full of confidence and love, addresses these words: "Lord, to whom shall we go? Thou hast the words of eternal life" (Jn 6,69).
57 To this Our most merciful Redeemer we must therefore bring all back by every means in our power; for He is the divine consoler of the afflicted; He it is Who teaches all, whether they be invested with public authority or are bound in duty to obey and submit, true honesty, absolute justice and generous charity; it is He in fine, and He alone, Who can be the firm foundation and support of peace and tranquillity: "For other foundation no man can lay, but that which is laid: which is Christ Jesus" (1Co 3,11) . This author of salvation, Christ, will men more fully know, more ardently love and faithfully imitate in proportion as they are more assiduously urged to know and meditate the Sacred Letters, especially the New Testament, for, as St. Jerome the Doctor of Stridon says: "To ignore the Scripture is to ignore Christ"; (39) and again: "If there is anything in this life which sustains a wise man and induces him to maintain his serenity amidst the tribulations and adversities of the world, it is in the first place, I consider, the meditation and knowledge of the Scriptures" (40) .
58 There those who are wearied and oppressed by adversities and afflictions will find true consolation and divine strength to suffer and bear with patience; there--that is in the Holy Gospels--Christ, the highest and greatest example of justice, charity and mercy, is present to all; and to the lacerated and trembling human race are laid open the fountains of that divine grace without which both peoples and their rulers can never arrive at, never establish, peace in the state and unity of heart; there in fine will all learn Christ, "Who is the head of all principality and power" (Col 2,10) and "Who of God is made unto us wisdom and justice and sanctification and redemption" (1Co 1,30) .
59 Having expounded and recommended those things which are required for the adaptation of Scripture studies to the necessities of the day, it remains, Venerable Brethren and beloved sons, that to biblical scholars who are devoted sons of the Church and follow faithfully her teaching and direction, We address with paternal affection, not only Our congratulations that they have been chosen and called to so sublime an office, but also Our encouragement to continue with ever renewed vigor with all zeal and care, the work so happily begun. Sublime office, We say; for what is more sublime than to scrutinize, explain, propose to the faithful and defend from unbelievers the very word of God, communicated to men under the inspiration of the Holy Spirit?
60 With this spiritual food the mind of the interpreter is fed and nourished "to the commemoration of faith, the consolation of hope, the exhortation of charity" (43) . "To live amidst these things, to meditate these things, to know nothing else, to seek nothing else, does it not seem to you already here below a foretaste of the heavenly kingdom" (44) ?
Let also the minds of the faithful be nourished with this same food, that they may draw from thence the knowledge and love of God and the progress in perfection and the happiness of their own individual souls. Let, then, the interpreters of the Divine Oracles devote themselves to this holy practice with all their heart. "Let them pray, that they may understand"; (45) let them labor to penetrate ever more deeply into the secrets of the Sacred Pages; let them teach and preach, in order to open to others also the treasures of the word of God.
61 Let the present-day commentators of the Sacred Scripture emulate, according to their capacity, what those illustrious interpreters of past ages accomplished with such great fruit; so that, as in the past, so also in these days, the Church may have at her disposal learned doctors for the expounding of the Divine Letters; and, through their assiduous labors, the faithful may comprehend all the splendor, stimulating language, and joy contained in the Holy Scriptures. And in this very arduous and important office let them have "for their comfort the Holy Books" (1M 12,9) and be mindful of the promised reward: since "they that are learned shall shine as the brightness of the firmament, and they that instruct many unto justice, as stars for all eternity" (Da 12,3) .
62 And now, while ardently desiring for all sons of the Church, and especially for the professors in biblical science, for the young clergy and for preachers, that, continually meditating on the divine word, they may taste how good and sweet is the spirit of the Lord; (Cf. Sg 12,1) as a presage of heavenly gifts and a token of Our paternal goodwill, We impart to you one and all, Venerable Brethren and beloved sons, most lovingly in the Lord, the Apostolic Benediction. 63. Given at Rome, at St. Peter's, on the 30th of September, the feast of St. Jerome, the greatest Doctor in the exposition of the Sacred Scriptures, in the year 1943, the fifth of Our Pontificate.
2. Session IV, decr. I; Ench. Bibl. n. 45.
3. Session III, Cap. 2i Ench. Bibl. n. 62.
4. Address to the Ecclesiastical students in Rome (June 24, 1939); Acta Ap. Sedis XXXI (1939), p. 245-251.
6. De Gn ad litt. 2, 9, 20; PL 34, Col 270 s.; CSEL 28 (Sectio III, pars. 2), p. 46.
7. Leonis XIII acta XIII, p. 355; Ench. Bibl. n. 106; supra, p. 22.
8. Cf. Benedictus XV, Enc. Spiritus Paraclitus , Acta Ap. Sedis XII (1920), p. 396; Ench. Bibl. n. 471; supra p. 53.
9. Leonis XIII Acta XLI, P. 357 sq.; Ench. Bibl. n. 109 sq; supra, pp. 23-25.
10. Leonis XIII Acta XIII, p. 328; Ench. Bibl. n. 67 sq.
11. Apostolic Letter Hierosolymae in coenobio, Sept. 17, 1892; Leonis XIII Acta XII, pp. 239-241; 5,p. 240.
12. Cf. Leonis XIII Acta XXII, p. 232 ss.; Ench. Bibl. n. 130-141; 5,nn. 130, 132; supra. p. 31.
13. Letter of the Pontifical Biblical Commission to their Excellencies the Archbishops and Bishops of Italy, Aug. 20, 1941; Acta Ap. Sedis XXXIII (1941), pp. 465-472; infra, pp. 129-138.
14. Apostolic Letter Scripturae Sanctae, Feb. 23, 1904; Pii X Acta 1, pp.-176-179; Ench. Bibl. nn. 142-150; v nn. 143-144.
15. Cf. Apostolic Letter Quoniam in re biblica, March 27, 1906; Pii X Acta III, p. 72-76; Ench. Bibl. nn. 155-173; 5,n. 155; supra. pp. 36-39.
16. Apostolic Letter Vinea electa, May 7, 1909; Acta Ap., Sedis 1(1909), pp. 447-449; Ench. Bibl. nn. 293-306; 5,nn. 296-306; 5,nn. 296 et 294.
17. Cf. Motu proprio Bibliorum scientiam, April 27, 1924; Acta Ap. Sedis XVI (1924), pp. 180-182: Ench. Bibl. nn. 518-525.
18. Letter to the Most Ap Abbot Aidan Gasquet, Dec. 3, 1907; Pii X Acta IV, pp. 117-119, Ench. Bibl. n. 285 sq.
19. Apostolic Constitution Inter praecipuas, June 15, 1933; Acta Ap. Sedu XXVI (1934), pp. 85-87.
20. Letter to the Most Eminent Cardinal Casetta Oui piam, Jan. 21, 1907; Pii X Acta IV, pp. 23-25.
21. Encyclical Letter Spiritus Paraclitus , Sept. 15, 1920; Acta Ap. Sedis XII (1920), pp. 385422; Ench. Bibl. nn. 457-508; 5,nn. 457, 495, 497, 491; supra, pp. 43-78.
22. Cf. ex. gr. St. Jerome, Praef. in IV Evang. ad Damasum; PL 29. col. 526-527; St. Augustine, De Doctr. christ. 11, 16; PL 34, Col 42-43.
23. De doctr. christ. 11, 21; PL 34, Col 40.
24. Decr. de editione et usu Sacrorum Librorum; Conc. Tnd. ed. Soc. Goerres, t. V, p. 91 s.
25. Ib., t. X, p.471; cf. t. V, pp. 29, 59, 65; t. X, p. 446 sq.
26. Leonis XIII Acta XIII, pp. 345-346; Ench. Bibl. n. 94-96; infra, pp. 15-16.
28. Cf. Benedict XV, Encyclical Spiritus Paraclitus ; Acta Ap. Sedis XII (1920), p. 390; Ench. Bibl. n. 461; supra, pp. 46-47.
29. Contra Arianos 1, 54; PG 26, Col 123.
30. Comment. ad He cap. 1, lectio 4.
32. Cf. 5,gr. In Gn 1, 4 (PG 53, Col 34-35); In Gn II, 21 (ib. col. 121); In Gn III, 8 (ib. Col 135); Hom. 15 in Joan., ad. 1, 18 (PG 59, Col 97 sq.).
33. St. Augustine, Epist. 149 ad Paulinum, n. 34 (PL 33, Col 644); De diversis quaestionibus, q. 53, n. 2 (ib. XL, Col 36); Enarr. in Ps 146, n. 12 (ib. 37, Col 1907).
34. Apostolic letter Vigilantiae; Leonis XIII Acta XILI, p. 237; Ench. Bibl. n. 136; supra, p. 34.
39. St. Jerome, In Isaiam, prologus; PL 24, Col 17.
40. Id., In Ephesios, prologus; PL 26, Col 439.
43. Cf. St. Augustine, Contra Faustum XIII, 18; PL 42, Col 294; CSEL. XXV, p. 400.
44. St. Jerome, Ep. 53, 10; PL 22, Col 549; CSEL 54, p. 463.
45. St. Augustine, de doctr. christ. III, 56; PL 34, Col 89.
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