BIBLICAL INTRODUCTION. - The science that provides the necessary knowledge for the reading and interpretation of the Bible (v.).
The term “i. b.” was first used in the equivalent Greek εἰσαγωγή by the monk Adrian (v.). In the mid-5th century, it appears in the work Εἰσαγωγὴ εἰς τὰς δέλτας γραφάς (*Introduction to the Divine Scriptures*: PG 98, 1273-1312; cf. G. Mercati, in *Rev. bibl.*, 11 (1914), pp. 246-55). A century later, Cassiodorus, in his *Institutiones divinarum et humanarum lectionum* (ed. R. A. B. Myrons, Oxford 1937, and earlier in PG 70, 1105-50), lists among the “introducentes Scripturae Divinae” (Ticonius the Donatist, St Augustine, Adrian, Eucherius, Junilius), all of whom, except Junilius, provide only norms for biblical interpretation (PL 70, 1122).
The general notion is described by Leo XIII in the encyclical *Providentissimus Deus* (18 Nov. 1893), where he enjoins “sacred seminaries and academies” to study biblical introduction so that “the student may have useful resources to demonstrate the integrity and authority of the Bible, to investigate and attain its legitimate meaning, and to suppress and destroy captious attacks” (cf. *Enchiridion biblicum*, Rome 1927, nn. 88-89).
This need is reaffirmed by Pius X in the apostolic letter *Quoniam in re biblica* (27 Mar. 1906; *Ench. Bibl.*, nn. 155-73), by Benedict XV in the encyclical *Spiritus Paraclitus* (15 Sept. 1920; *Enchiridion biblicum*, nn. 457-508), and by Pius XII in the encyclical *Divino afflante Spiritu* (30 Sept. 1943; AAS, 35 [1943], pp. 297-326).
The need for an introductory study of Holy Scripture is already noted by St Peter where he laments that “certain untaught and unsteady people twist” difficult passages of St Paul “as they do the other scriptures” (2 Pt 3:16). The difficulties of the Bible demand a more precise interpretation than that of a divine-human book, written in ancient languages and reflecting a mentality very different from our own.
There is as yet no uniform systematization of biblical introduction. Commonly, in a broad sense, “biblical introduction” denotes “all the disciplines whose knowledge aids the understanding of Sacred Scripture, including the auxiliary sciences such as philology, geography, history, and biblical archaeology” (H. Hoppe-B. Gut, cited in bibliography, p. 2). In a strict sense, it denotes “that discipline which studies the origin (divine and human) of the Sacred Writings, their history (preservation and transmission), genuineness, integrity, and interpretation” (ibid.).
Biblical introduction is usually divided into general and special. The former, also called biblical propedeutics, deals with questions concerning the sacred books taken as a whole and studies their inspiration, canon, original Hebrew, Aramaic, and Greek texts, ancient and modern versions, hermeneutics, and the history of exegesis.
Special biblical introduction studies individual books or groups of books of the Old and New Testaments and chiefly aims to establish their human authority. It investigates their authors, date, place of origin, subject matter, purpose, division, and integrity.
Rationalists, regarding the Bible as a purely secular book, treat biblical introduction as “the history of the sacred books of the Hebrews” or “of biblical literature.” Catholics, mindful of Leo XIII’s admonition, regard it as “a science pursued under the auspices and with the aid of theology,” though this does not prevent them from employing the historical-critical method. Biblical truth has nothing to fear from sound criticism (cf. E. Mangenot, col. 914). The arguments advanced especially in favour of inspiration and canonicity will thus have a twofold value: apologetic, as representing historical tradition; theological, as attesting dogmatic tradition.
Historical sketch. As a special discipline, biblical introduction was treated systematically only from the 16th century onward; yet even in the early centuries there are treatments of particular questions connected with biblical introduction. In this field, too, the stimulus to refine methods arose from advances in critical, philological, and historical sciences.
In the patristic age, biblical introduction was not treated *ex professo*. Nevertheless, important information derived from tradition about sacred authors, the canon, and the sacred text was transmitted; special attention was given to hermeneutical norms. Of interest for biblical introduction in the 2nd century are the Marcionite Prologues to the Gospels of Mark, Luke, John, and the Pauline Epistles, the Muratorian Canon, and a Hermeneutic Key attributed to Melito of Sardis (now lost). In the 3rd century, the writings of St Irenaeus and the hermeneutical publications of the Alexandrian school with Clement of Alexandria and Origen are valuable. In the 4th century, those of the “second Church” with Diodorus of Tarsus and St John Chrysostom (v.), Theodore of Mopsuestia. Much biblical introduction material is found in Eusebius of Caesarea’s *Historia ecclesiastica* and in the works of St Jerome, especially in his famous Prologues to his Hebrew translation, in *De viris illustribus*, and in his expanded version of Eusebius’s *Oeconomicon*.
Later writers devoted greater attention to systematizing the treatise on hermeneutics. St Augustine devotes *De doctrina christiana* (PL 34, 15-122) and *De consensu Evangelistarum* (PL 34, 1041-1230) to this. Among the works listed by Cassiodorus as introductory are: Ticonius the Donatist (c. 400), *De septem regulis*, on finding the biblical sense (PL 18, 15-66), discussed by St Augustine; Eucherius (v.) of Lyon, *Formularum spiritualis intelligentiae ad Uranium* (one book) and *Instructionum ad Salonium* (two books) (PL 50, 727-822); Junilius Africanus (c. 550), *De partibus divinae Legis* (PL 68, 15-142), in dialogue form.
In the 6th century, Cosmas Indicopleustes in his *Topographia christiana* (PG 88, 51-470) likewise treats of the authors and subject matter of the sacred books. Cassiodorus (d. 570) gathered the biblical introduction material from various sources in his *Institutiones* (PL 70, 1105-50).
In the Middle Ages, the scholastics were chiefly concerned with doctrinal and moral questions contained in the Bible; they touched incidentally on introductory questions in their prologues or commentaries. Lacking knowledge of the original languages, they relied solely on the Latin Vulgate and sought to correct scribal errors.
Notable figures include Hugh of St Victor and especially St Thomas Aquinas, who sets out hermeneutical rules in *Summa Theologiae*, I, q. 1, aa. 9-10; *Quodlibet*, VII, q. 6, aa. 14-16; and treats thoroughly the question of inspiration. Also remembered are J. Gerson, *Propositiones de sensu litterali S. Scripturae*; N. Lyranus in the prologues to his *Postillae*, completed by Paul of Burgos. During the Renaissance, notable progress was made in biblical philology. The study of Oriental languages, introduced into universities by the Council of Vienne (1312), bore fruit in the field of biblical introduction and exegesis of the Old Testament; the study of Greek, spread in the West especially after the fall of Constantinople (1453), contributed to the deepening of New Testament studies. With the publication of the Polyglot of Cardinal F. Ximenes de Cisneros (d. 1517), critical studies received fresh impetus. Desiderius Erasmus (d. 1536) advanced critical studies of the New Testament with his editions of the Greek text. In this period, Sante Pagnini stands out with his *Isagoges seu introductionis ad Sacras Litteras liber unus* (Lyons 1525), which treats of the Hebrew language and script, versions, canon, and hermeneutical rules. He also wrote *Isagoges ad sacras Literas et ad mysticos Scripturarum sensus libri octodecim* (ibid. 1536).
After the Council of Trent, which fixed the canon and declared the Vulgate authentic (8 Apr. 1546), Catholic writers dealt especially with these topics and with hermeneutical norms. Sisto da Siena (v.) may be said to be the first to compile a complete independent introduction to the Bible in his eight books entitled *Bibliotheca sancta* (Venice 1566); St. Robert Bellarmine, in his *Controversiae*, likewise treated *De verbo Dei scripto et non scripto* (Rome 1581). Works on biblical introduction were published by A. Salmeron (d. 1585), N. Serarius (d. 1609), and J. Bonfrère (d. 1643). Among Protestants who devoted themselves to biblical introduction were M. Flacius (d. 1575), A. Rivetus (d. 1634), A. Calovius (d. 1686), and especially B. Walton (d. 1661), with his celebrated London Polyglot Bible (1654–57).
In the age of biblical criticism and rationalism, the Oratorian N. Simon (d. 1712), in the Catholic sphere, was the first to treat biblical introduction by the historical-critical method in his celebrated works *Histoire critique du texte, des versions et des commentaires du Vieux Testament* (Paris 1678) and *Histoire critique du texte du Nouveau Testament* (Rotterdam 1680), etc. Seeking to steer a middle course between Catholics and Protestants, he ended by displeasing both. He was attacked by J. Bossuet and the Protestant J. Le Clerc, but his method ultimately triumphed. Among Catholics who distinguished themselves were A. Calmet (d. 1757), H. Goldhagen (d. 1794), J. F. Marchini (d. 1774), and I. N. Schaeffer (d. 1790).
With the English deists, especially E. Herbert of Cherbury (d. 1638) and A. Collins (d. 1729), and later with J. S. Semler (d. 1791), biblical rationalism gained ground.