Gaume’s Catechism of Perseverance

Chapter II — Scripture and Tradition

The Old Testament : its Objects; its Parts. — Intention of God in regard to His own People and all Nations, in having the Old Testament written. The New Testament: its Parts — Tradition, Inspiration, Authenticity, and Genuineness of the Old and the New Testament.

We have seen that from the beginning man could learn the existence of God and the other great truths of Religion, either by reflection on the wonders of nature or by attention to the discourses of the aged. Such were for him, during a space of 2000 years, the two great sources of instruction. At a later period, the simplicity of faith seemed to have almost disappeared with the pure manners and the long lives of the patriarchs; the passions gradually assumed sway, and by depraving the heart, blinded human reason.


	The Holy Patriarch Moses, to whom God confided the Old Law

The posterity of Abraham would perhaps have followed the example of other nations, and idolatry had reigned everywhere; but God Who watches over the human race, was not pleased that it should be so. To render the teaching of Religion more sacred and secure, He engraved His Holy Law on stone. His ordinances were written out by Moses; Aaron and the priesthood were charged with the duty of teaching Religion, and maintaining it free from error. The guardian of the sacred books, the Synagogue, watched both day and night over their safe keeping, and decided such religious questions as arose among the people.

Then came the prophets and other inspired writers, who, for reasons worthy of the Infinite Wisdom of God, wrote their predictions and the history of the chosen people. All these books together are called the Old Testament . The word “testament” means “alliance”. The Old Testament is the alliance, which God made with the people of old, in particular with the Hebrew people. It is a magnificent contrast, which includes, on one hand, the desires and promises of God; on the other hand, the engagements of Israel. Its end, like that of all the other works of God, is to secure the happiness of man on earth and in Heaven, through the instrumentality of Jesus Christ.

The Old Testament is composed of many parts

The works of Moses, are divided into five books, and therefore called the Pentateuch: namely Genesis, in which is found an account of the creation and the great events which took place until the departure from Egypt; Exodus, which relates the miraculous journey of the Israelites through the desert, and the promulgation of the law in the outset of their travels; Leviticus, in which are recorded the various ceremonies of Religion, and the ordinances regarding Priests and Levites; Numbers, so called because it begins by numbering the children of Israel — a book which contains the wisest regulations for the maintenance of order amongst an immigrant and naturally rebellious people; in fine, Deuteronomy, that is, the second law, because it consists of an abridgement of all the laws previously published, accompanied with explanations and additions, in favour of those who were not born, or had not arrived at the use of reason, when they were first given.
Historical books, which contain a history of the people of God in general: namely, the Book of Josue, that of the Judges, the four Books of Kings, and the two books styled Paralipomenon (which are a kind of supplement to the Books of Kings), that of Esdras, that of Nehemias, and the two Books of the Machabees (a special history of some holy and illustrious personages); also Ruth, Tobias, Judith, Esther, and Job.
It will be asked, why did God cause the history of His people to be written? Besides the necessity of preserving the truths of religion intact, it was His intention to show the Israelites the fidelity with which He observes an alliance. On His side, He never fails in the fulfilment of His promises: abundant benedictions, a profound peace, are the portion of His people, as long as they are faithful to the conditions of the contract; chastisements of every kind fall upon them, as soon as they prevaricate. Another reason was, to show all people that He is the Ruler of the World; and that, holding in His hands the destinies of empires, He makes everything subservient to one immutable design, the Redemption of mankind through Jesus Christ. This is, in general, what we learn from the historical books of the Old Testament ; and it was to perpetuate these important truths to the end of time that God was pleased they should be written.
The Old Testament contains several books of instruction and prayer; namely the Psalms of David (to the number of 150), Proverbs, Ecclesiastes, Solomon’s Canticle of Canticles, Wisdom, and Ecclesiasticus. It was not enough to have established the conditions of His alliance with the people of Israel; He had desired to reap the fruits of this alliance in the formation of their hearts to virtue. On this account the books of which we have spoken were written; they abound with the wisest maxims, the safest counsels, and the clearest directions, for the regulation of one’s conduct. If all other ancient legislators are only children in comparison with Moses, all other ancient philosophers are as nothing in comparison with the inspired sages, who drew up this admirable code of morality.
Prophetical books, namely, those of the four great prophets, Isias, Jeremias, Ezekiel, and Daniel, to which should be joined the psalms of David, the first of all; also those of the 12 who are called minor prophets, either because they wrote less, or that we possess less of their writings: their names are, Osee, Joel, Amos, Abdias, Jonas, Micheas, Nahum, Habacuc, Sophonias, Aggeus, Zacharias, and Malachias.

Almighty God did not wish His people to be ignorant that the alliance, which He had contracted with them, was only of a temporary nature. On the contrary, He desired that they should have continually before their minds the thought of a more perfect alliance, cemented by a Purer Blood — a new alliance, which should one day replace the old — an alliance, of which the Messiah, prefigured by Moses, should personally be the Mediator and High Priest.

He desired these things 1st. That his people should not place their confidence in the vain shadows and worthless victims of the law; and 2nd. That they might enter willingly into the new alliance, when the Redeemer should come to proclaim it. For these reasons, and that the people of Israel might easily recognise the Redeemer, God was pleased to announce His coming many ages beforehand; and, by the instrumentality of a long succession of prophets, to depict His character with the utmost precision.

Thus all the holy books written after Moses tended to maintain the alliance, facilitate its accomplishment, to impart its true spirit, and to prepare Israel for a more perfect alliance.

It is necessary also to note that, by the side of these written instructions, God allowed vocal instructions to subsist, at least in part. All religious truths were not consigned to books. There were some that Tradition alone was commissioned to transmit from generation to generation. This is a fact, of which we find the proof in the very words of Moses. This holy legislator, drawing near his end, said to the children of Israel, “Remember the days of old, think upon every generation; ask your fathers and they will declare to you, your elders and they will tell you.” He did not say: “Read my books; consult the history of the world, which I have written and left to you.” They would do so, undoubtedly; but without the assistance of the Tradition of their fathers, they should never be able perfectly to comprehend these books.

Moses was not content with recording in writing the prodigies which God had wrought in favour of the Jewish people; after the example of the patriarchs, he preserved the remembrance of them by the establishment of certain religious observances at their annual recurrence, a species of monument, the meaning of which he directed the old to explain to the young: what necessity for these precautions if everything was written? Thus, before the coming of the Messiah, the two great sources of religious truth were Tradition and Scripture.

The New Testament

The New Testament is the new alliance, which God has made, no longer with one people, but with the whole human race, through the ministry of Jesus Christ. The books in which are written the conditions of this Divine contract form what is called the New Testament; they number 27 and may be divided into:

Historical: which record, along with the lives of Our Lord and the Apostles, the history of the new alliance, the manner in which it was accomplished, and the admirable effects which followed it. These books are the Gospels of Sts Mathew, Mark, Luke and John, and the Acts of the Apostles (written by St Luke). As at the beginning of the world, God did not write the law, which he gave to Adam, so, at the beginning of the new alliance, Our Lord did not write the doctrine, which he gave to His Apostles. This Heavenly doctrine was delivered by word of mouth for several years, until the moment arrived when, for imperative reasons, the Apostles found themselves obliged to commited to writing.
Instructive; such are the Epistles or letters, which the Apostles wrote to their disciples, or to the Churches, which they had founded. We count 14 from St Paul, of which one is to the Romans, two to the Corinthians, one to the Galatians, one to the Ephesians, one to the Philippians, one to the Colossians, two to the Thessalonians, two to Timothy, one to Titus, one to Philemon, and one to Hebrews. There is one from St James to the Jews dispersed throughout the world. There are two from St Peter to the Jews in Asia. There are three from St John, the first to the faithful of his time, the second to the Lady Electa, and the third to Caius. Finally, one from St Jude to all new Christians in general, completes the list. The end of all these writings is to explain the New Alliance, and to impart its spirit. This spirit, like that of the Old Testament , is simply the love of God and neighbour.
Prophetical: only one of this class, the Apocalypse of St John. As the Old Alliance prepared the way for a more perfect alliance, announced by the prophets of the Jewish nation, so the New Alliance, founded by Jesus Christ, prepares the way for a still closer union with God in Heaven. The prophet of the new law, the Apostle St John, was charged with the duty of describing to us some of the ineffable joys, which are reserved for us.

In short, we say that the Pentateuch contains the alliance of God with the Jewish people, as the Gospel contains the alliance of God with the Christian people. The other historical books of the Old Testament relate to us the manner in which God and the Jewish people observed their engagements. On the one hand, we see God as faithful to His promises as to His threats; on the other, the people, alternatively rebellious and submissive, receiving without fail their merited chastisement or reward. This mixture of goods and evils, was the sanction of the alliance, and wonderfully contributed to its observance, since hope and fear are the two great motive powers in all human actions. The prophetical books are intended not only to announce a future alliance, but to maintain the people in fidelity to their engagements. They point out what is to be hoped or feared, according as men obey or prevaricate. The moral books are intended to secure the observance of the alliance in its spirit. By the side of the Old Testament rests a tradition, which preserves the unwritten truths. The whole of the ancient law conducts to the new.

Similarly, in the New Testament, the history of the Church is intended to show the manner in which God and the Christian people observe their august alliance, sealed by the blood of the Redeemer. On the one hand, we see God during 20 centuries dispensing either recompenses or chastisements, according to the faithfulness or the unfaithfulness of Christian nations, on the other, Christian nations either happy or miserable, according as they are docile or rebellious. So that, at the head of every page of the history of a Christian people, we may read these words; “Nations are elevated by faithfulness, and degraded by unfaithfulness to the alliance of Calvary.” Thus we see that the whole history of the world, under the Old as well as under the New Testament, is intended to maintain this double alliance, and to teach mankind by a consideration of punishments and recompenses, as the return for their obstinacy or tractability, to be faithful to their God.

By the side of the Gospels rest a Tradition, which preserves a great number of truths not written in the New Testament.

Moreover, as the old alliance conducted to the new, so the new conducts to Heaven.

The Evangelists and Apostles did not write all the instructions of the Saviour. They say so themselves in express terms. To know them, they add, it is necessary to consult tradition. Let us here remark, that Protestants who, after the example of the Samaritans, reject Tradition to confine themselves to Scripture alone, are in continual contradiction with themselves. How, for example, do they know that the Bible comes from God? How do they know that Baptism by infusion is valid? So of other truths, which they are compelled to admit on the sole authority of tradition, which, nevertheless, they despise.

The different works composing the Old and the New Testament are called the Bible, that is to say, the Book of Books. Everything that is grand may pass away, but these Divine pages, the immortal archives of humanity, will not pass away. Borne in triumph from century to century, like the ark of the ancient alliance across the sandy desert, the Bible will continue to relate to future generations the existence of God, His alliance with man, His judgements, and His glory, until the arrival of the solemn moment, when the Church, having reached the threshold of eternity, books will cease, for truth shall be seen then without shadow and without veil.

Inspiration, Authenticity, and Genuineness

All the books of Holy Scripture, together as well as apart, are inspired, that is to say: 1st. God revealed immediately to the sacred writers, not only the prophesies which they should announce, but all the truths which they could not know by a natural light or human means alone. 2nd. He led them, by a particular motion of His grace, to write, and directed them in the choice of those things which they should commit to writing; and 3rd. He watched over them, by a special assistance of the Holy Ghost, and preserved them from all error whether in regard to essential facts, or dogmas, or morals.

As to the authenticity and genuineness of the Bible, we say that a work is authentic when it truly belongs to the author whose name it bears, and genuine when it is such as came from the hands of the author. There is nothing more certain than the inspiration, authenticity, and genuineness of the books, which compose the Old and the New Testament.

How to prove it

To prove this positive fact, the following is the mode adopted once by a very enlightened ecclesiastic. He found himself in the midst of a numerous company, among whom one well instructed in profane sciences, but quite ignorant in regard to Religion (the class is legion at present), permitted himself to be carried away with an attack on the inspiration, authenticity, and genuineness of the Bible.

“Since your attack is directed against so many points,” said the ecclesiastic, “permit me to divide the defence: it is important that nothing should be confounded. I will first prove to you the inspiration and authenticity of our Holy Books: I trust we shall speedily be of one mind.” Every one drew near the disputants, silence ensued; and the ecclesiastic, addressing his opponent, said: “I am happy, sir, to have an encounter with an educated man; great minds and upright hearts were made to know the truth; Religion is afraid only of the half-learned. Do you doubt the authenticity of the works of Plato, Virgil, Horace, Cicero, or Caesar?”

“Never has such a doubt entered into my mind.”

“And how do you know that these works were composed by the great geniuses whose name they bear?”

“How do I know? Why, as we know all the facts of antiquity because the whole world grants it, and has always granted it. I should be the first to call him a fool who would refuse to admit a testimony.”

“Well, sir, a testimony a thousand times more forcible, a thousand times more certain, assures us that the books of the Old and the New Testament were inspired by God, and written by the men whose names they bear. Have you now ever known a person who died, or declared himself willing to die in defence of the authenticity of the works of Virgil or Plato?”

‘No, certainly not; such a man has yet to be found.”

“Well, sir, thousands of Jews and Christians have died in defence of the inspiration and authenticity of our Holy Books, and thousands of others are ready to die for the same cause. What do you think of that? Are witnesses, who lay down their lives for their depositions, to be considered suspicious?”

“I have not reflected on these things.”

“But there is further proof. The testimony, which assures me of the inspiration and authenticity of the Bible, is much more ancient than yours; it is considerably weightier: it is that of two great peoples, the Jewish and the Christian, whose united existence extends over a period of more than 3500 years. How does the matter seem to you now? Is such a testimony insufficient to render the faith of a Christian reasonable and legitimate? Are we only weak-minded creatures when, relying on such a proof, we believe in the authenticity and inspiration of our sacred books?”

“I think, my dear Father you will soon convert me.”

“I hope so; for you cannot defend yourself without inconsistency. I now pass on to the genuineness of the Bible. On this point, as on the others, I am sure you will not be slow to share my conviction. I appeal to you. How do you know that the works of Plato, Caesar or Virgil have come to us, such as they left the hands of their authors?”

“Ah! I see what you are coming to; you are about to prove the genuineness of the Bible, as you have proved its inspiration and authenticity — showing that it is supported by evidence more certain than that whose authority leads me to believe the genuineness of the works of Plato, etc.”

“Well, I await your proofs.”

“Here they are: history is a very faithful witness, and you know better than many that thousands of Jews and Christians have died in defence of the statement, that our Holy Books have come to us such as they left the hands of their authors, without increase, diminution, or change; whilst you also know that no one has ever given his life in testimony of the fact, that the works of Virgil or Plato are such today as when they were written by their authors.

Our Holy Books have never been altered

But, sir, I will go still further with you, and show you that not only have our Holy Books never been altered, but that it has always been impossible to alter them.”

“Let us see; if you succeed in you task, I will certainly lower my colours.”

“I take you at your word; mark now!” An increased degree of attention was immediately observable amongst the auditors. “We shall first take the books of the Old Testament .

“It was impossible for the Jews to alter them before the schism of the 10 tribes. How, I ask, could one, at the present day? Alter the Civil Code of France? If any forger attempted it, would he not be immediately discovered? In the same manner, how could the Jews alter a book, which was respected much more amongst them than the Civil Code is amongst us; a book which was found in every family, and meditated on daily; whose original was devoutly preserved in the tabernacle, and read on certain festivals by the priests to all the assembled people? Suppose attempts were made at alteration — thousands of voices would immediately exclaim against it. Yet there does not exist a single vestige of any such complaint. Moreover, the alterations would undoubtedly have borne on whatever was humiliating to the national pride, or mortifying to the passions. Well, nothing of the kind has been retrenched.
“It was impossible for the Jews after the schism of the 10 tribes. If the two tribes, which remained faithful to the descendents of David, had desired to alter the books of the Law, how would the other tribes, their mortal enemies, have consented to receive these alterations? Nevertheless, the Pentateuch of the Samaritans, or of the 10 separate tribes, is absolutely the same as that of the Jews.
“It has been impossible since the coming of the Messiah. At the beginning of this epoch the books of the Old Testament which were in the library of Alexandria 250 years before Jesus Christ was born, are absolutely the same as that of the Christians.

“So much for the Old Testament . As for the New, any alteration in its regard has been equally impossible.

“It was impossible before the schism of the Greeks. Indeed, sir, you will easily admit that it is impossible, without its being speedily discovered, to alter a book, which is found in the hands of thousands of persons scattered over the surface of the earth. There would have been complaints, for Christians have always shown themselves extremely sensitive on this matter. In connection with this, I wish to mention for you an incident related by St Augustine. An African bishop, preaching to his people, desired to substitute for a word in the Gospel another word which appeared to him more appropriate. The people revolted. Affairs came to such a pass that the bishop was obliged to retract what he had said, and to restore the ancient word; otherwise the people would have abandoned him. And the material proof that the New Testament has never undergone the least alteration, is that the copies in the hands of the Christians in the East are absolutely conformable to those used by their brethren in the West.
“It has been impossible since the schism of the Greeks. If the Latin Church had endeavoured to change the New Testament, the Greek Church, its mortal enemy, malignantly punctilios and vigilant, would have been far from accepting what seemed but sacrilegious alterations: it would have cried out against them with all the energy of its hatred.

Now, no complaints have ever been heard of this; and the New Testament which that Church uses at this day is in all points conformable to that of the Latin Church.” “Reverend sir, I return you thanks, I surrender my arms; it is glorious to me to have been defeated; I acknowledge that I have never reflected on the arguments, which you have adduced.”

“It is not to have been defeated but enlightened. As I said, noble minds are ever the admirers of the truth: I congratulate you on being amongst their number. These proofs, to which many others might be added, suffice to show that the faith of a simple Catholic, who, on the authority of the Church, believes in the Divine origin of the Bible, is perfectly well founded, and that the most erudite man in the world can oppose nothing reasonable to it. Let us all, whoever we are, learned or ignorant, conclude hence, that we owe to the sacred books an entire faith and most Profound respect: in every part they are the true Word of God.”

Here the discussion ended. The praises of the company were divided between the ecclesiastic, who had proved the inspiration, authenticity, and genuineness of the Bible, with as much perspicuity as modesty, and his adversary, who had displayed the rare courage of sincerely yielding to the evidence of the truth.

Let us add, that we owe the same faith to Tradition as to Scripture; for both are equally the Word of God. All Scripture, says St Paul, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice, that the man of God may be perfect, furnished to every good work. Stand fast, he says elsewhere, and hold the traditions which you have learned whether by word or by our epistle

PRAYER

O my God! Who art all love, I thank Thee for having given us thy holy Law, and having written it, that the passions of men may never be able to alter it. Grant me a great respect for thy Holy Word.

I am resolved to love God above all things, and my neighbour as myself, for the love of God; and in testimony of this love, I shall listen to the words of the Gospel with the most profound respect. Amen