J.H. Heidegger's Corpus of Christian Theology: Sacred Scripture: A Definition of "Scripture"

[A fundraising update: We have almost reached 50% of the fundraising goal! Thanks be to God!

We still have some ground to cover. If you are being blessed by the translation work, please consider supporting the work and speeding it on its way.  Click here to watch a brief video on the project.]

6.  A definition of Scripture.

Holy Scripture, therefore, is the Word of God, set down in writing by its author, the Holy Spirit, in the Old Testament through Moses and the Prophets, but in the New Testament through the Evangelists and Apostles, and entered among the Canonical books, so that it might fully and clearly teach the Church concerning God and Divine things, and might be the sole norm of faith and life unto salvation.  Which definition of Holy Scripture, embracing all things in a few words, it is agreeable to confirm with two classic testimonies, one from Saint Paul, the other from Saint Peter.  Thus Saint Paul speaks of Sacred Scripture:  The Holy Scriptures are able thee σοφίσαι, to make wise, unto salvation, through faith, which is in Christ Jesus.  For all Scripture is θεόπνευστος, Divinely inspired, and profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work, 2 Timothy 3:15-17.  And Saint Peter:  We have, says he, βεβαιότερον τὸν προφητικὸν λόγον, a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn and the Day Star arise in your hearts:  Knowing this first, that no prophecy of the Scripture is ἰδίας ἐπιλύσεως, of private interpretation.  For the prophecy was brought not in old times by the will of man, but holy men of God spake as they were moved by the Holy Spirit, 2 Peter 1:19-21.

7.  The perversity of those doubting concerning the Divinity of Scripture without the testimony of the Church.

Of old did Azariah, Johanan, and the other ‎הָאֲנָשִׁ֖ים הַזֵּדִ֑ים, proud men, cry out against Jeremiah, saying:  ‎שֶׁ֚קֶר אַתָּ֣ה מְדַבֵּ֔ר, thou speakest a lie.  Jehovah our God hath not sent thee.  But Baruch the son of Neriah setteth thee on against us, Jeremiah 43:2, 3:  so plainly is the Sacred Scripture charged with falsehood by the world, even by those in it who are proud, unbelieving, hypocrites, Deists, and atheists; some openly, others covertly.  For the Papists also feign, that they acknowledge the most eminent authority of Scripture, as Saint Augustine says, that is, Scripture has Divine authority in itself (these are their smooth words), and that otherwise they only ask how it obtains authority with respect to us, or, πῶς πιστώμεθα, we are made certain, or have faith/confidence,[1] that Scripture is θεόπνευστος, Divinely inspired, 2 Timothy 3:14, 16.  As if, when inquiry is made concerning the authority of Scripture, that were being asked, whether it is from God, and not rather, whence is it evident to us that it is from God?  But they, being like those proud adversaries of Jeremiah, reduce Scripture to the level of those things that men speak, so that it might be doubted, whether God has spoken or not.  Of which sort also are the words of those Prophets, concerning whom God says, one must wait until those things come to pass, Deuteronomy 18:22.  Just as if there were no splendor, no irradiation, no power of Divinity in Scripture, whereby it might manifest its own Divinity to the conscience.  This is what they deny, asserting in addition, that without the testimony, revelation, and declaration of their Church, that is, of the Pope, Scripture has no more authority, nor is able any more validly to demonstrate any Divinity, than the Koran, Titus Livius,[2] or Æsop’s fables, which have none.  Here is a gulf of impiety, and here the abyss of Papal blasphemies.  Let us then engage this, not by the way and perfunctorily, but by most careful study, since here is the language of πρώτῳ γνωστέω, that which must be known first (2 Peter 1:20), so that it might be evident, that in all things Scripture is able to demonstrate its own Divinity by its own shining light, and not the light of another, by innate arguments, criteria, and τεκμηρίοις/proofs beyond all exception, in such a way that every conscience, without further revelation and external testimony, is able to acquiesce in them, and humbly to adore the Divinity radiating in the Scripture, no differently than if it should hear today God speaking on mount Sinai, or the Prophets, or Christ, or the Apostles.

[1] 2 Timothy 3:14:  “But continue thou in the things which thou hast learned and hast been assured of (ἐπιστώθης), knowing of whom thou hast learned them…”

[2] Titus Livius (c. 59 BC-17 AD) wrote a history of Rome, Ab Urbe Condita, from its founding to the time of Augustus.