« PROVIDENTISSIMUS DEUS ». — Encyclical Letter of Leo XIII (18 Nov. 1893), intended to promote and regulate the study of Sacred Scripture (Acta Leonis XIII, 13 [1893], pp. 326–64; Acta Sanctae Sedis, 26 [1893–94], pp. 269–92; Enchiridion Biblicum, Rome 1927, nos. 66–119).
The prologue, presenting Scripture as a source of supernatural revelation, declares that the purpose of the letter is to defend its heritage and to advance its study. The first part demonstrates the excellence of Sacred Scripture and the importance of its study from the use made of it by Christ and the Apostles, from the richness of its dogmatic and moral teachings, and from the statements and practice of the Fathers and of the Church (Ench. Bibl., nos. 66–84). The second part,
after briefly indicating the positions of the opponents of the Bible, sets forth the norms to be followed in teaching it, beginning with the preparation of the teacher, whose duties are outlined, for the introduction and for exegesis. In the latter he will take the Vulgate as his foundation, without neglecting the original texts and the other versions, and will follow the commonly accepted rules of interpretation: careful examination of the words in themselves, of the context and of parallel passages, with the aid of all branches of knowledge, including secular ones, that help to understand the sacred text (ibid., nos. 85–92). In order to understand the meaning, at times very obscure, of the Scriptures, the exegete must never lose sight of the Church’s magisterium, guardian of these Scriptures and authorized interpreter, of the analogy of faith, and of the interpretation of the Fathers. The Catholic interpreter may also benefit from the studies of heterodox scholars, while bearing in mind that they cannot reach the innermost substance of the Scriptures. The Bible must be studied in relation to theology, of which it must be the soul. In turn, sound theological formation and attachment to the Church’s magisterium will make the interpreter capable of defending the heritage of the sacred books (ibid., nos. 93–102). To fulfil this defensive task more effectively, he should possess knowledge of the ancient languages, particularly those in which the Bible was written, as well as a sound critical method, never forgetting that the Bible, having no scientific aims, often uses current and popular language, even where it touches upon, or seems to touch upon, the sciences. There can be no contradiction between the information given by the Bible and that of secular history when the latter is well established (ibid., nos. 103–109). The supreme canon for the correct interpretation and defence of Scripture is the fact of its divine inspiration and the consequent immunity from error (ibid., nos. 110–12). The encyclical concludes with an exhortation (ibid., nos. 113–19) to all Catholics to deepen their biblical studies or to cooperate in some way in their advancement. Let the bishops promote them first, and let all the clergy devote themselves « to studying the sacred letters with the utmost affection of reverence and piety » (ibid., no. 119).
The P. D. marked a decisive flourishing of biblical studies among Catholics and provided a defence against the incipient modernist crisis. After this crisis had been overcome through the vigorous intervention of the b. Pius X (encyclical Pascendi), Benedict XV (v. SPIRITUS PARACLITUS) would take up and apply its teachings and clarify certain points contested in the Leonine encyclical; forty years later (30 Sept. 1943), Pius XII’Divino afflante Spiritu (v.) would be connected with it, in order to survey the progress made by Catholic exegesis since the historic document of Leo XIII and to take a position with regard to new problems that had matured in the meantime.