PROVIDENTISSIMUS DEUS

Pope Leo XIII's 1893 encyclical Providentissimus Deus is the first

magisterial document on modern Catholic Biblical scholarship,
and is absolutely crucial for interpreting later magisterial
teaching, such as Vatican II's Dei Verbum. It's a rather lengthy
document, but about a year ago I made a summary of it. Originally
10,505 words, my summary is 2,782 words. This summary is in the
style of Squashed Philosophers, so none of these words are my
own invention, I've just removed excess verbage from what Leo
XIII said. So, for example, if he said: "The quick brown fox jumps
over the lazy dog," my summary might read "The fox jumps over
the dog". It would not say "The fox leaps over the dog," because
the only thing I've done is delete words, not edit words. Just
imagine invisible elipses everywhere, that's pretty much what's
going on here. So, without further introduction:
Providentissimus Deus
ENCYCLICAL OF POPE LEO XIII ON THE STUDY OF HOLY
SCRIPTURE (1893 10,505 words)
Copyright Libreria Editrice Vaticana
Summarized by Peter Mottola (2008 2,782 words)
Revelation is contained both in Tradition and in written Books,
which are canonical because, "being written under the inspiration
of the Holy Ghost, they have God for their author."(2) This has
been perpetually held in regard to both Testaments. A letter,
written by our heavenly Father, God Himself has composed them.
2. Scripture should be made accessible, but not suffer any attempt
to defile it [with] imprudent novelties. It is Our wish to see
labourers, especially those called to Holy Orders, display greater
diligence in reading, meditating, and explaining it.
3. "All Scripture is profitable to teach, to reprove, to correct,"(6)
and to suppress heresy. Armed with spiritual weapons, novices of
the ecclesiastical army will be "well grounded in the Scripture, the
bulwark of the Church."(11)
4. Those preachers are foolish who use no words but those of
human science, trusting their own reasonings rather than to those
of God.
5. The Fathers never cease to extol the sacred Scripture, "an
overflowing fountain of salvation."(17) "Let the speech of the

priest be ever seasoned with Scriptural reading."(19) "Vainly does

the preacher utter the Word of God exteriorly unless he listens to
it interiorly."(21) Bring to divine reading docility and attention, for
to understand such things is required the "coming"(24) of the Holy
Spirit, sought by humble prayer and holiness of life.
6. The Church has ordered that her children be fed with the
saving words of the Gospel.
7. All who have been renowned for holiness of life have given
constant attention to Holy Scripture.
Catechetical schools taught the divine written word. In the twelfth
century, many took up with great success allegorical exposition.
The scholastics were solicitous about the genuineness of the Latin
version. To them we owe the investigation of the objects of the
writers, the demonstration of the connection of sentence with
sentence, and clause with clause, all of which throw much light on
obscure passages.
8. Clement V established chairs of Oriental literature to make
more accurate investigation on the original text. The revival of
Greek and the invention of printing gave a strong impetus to
Biblical studies. The Vulgate diffused throughout the Catholic
world during that very period against which the enemies of the
Church direct their calumnies.
Many learned men did excellent work for the Bible between the
Council of Vienne and Trent, when it almost seemed that the great
age of the Fathers had returned. Editions of the Vulgate and the
Septuagint are now in common use. From that time downwards,
Catholics have defended Scripture against rationalism with the
same weapons with which it had been attacked. The Church has
never failed to bring the Scriptures within reach of her children.
10. In earlier times the contest was with those who, relying on
private judgment and repudiating the divine traditions and
teaching office of the Church, held the Scriptures to be the one
source of revelation and the final appeal in matters of Faith.
Now the Rationalists, true children of the older heretics, have
rejected even the remnants of Christian belief. They deny
inspiration, they see only forgeries and falsehoods, stupid fables
and lying stories. Prophecies are to them predictions made up
after the event, miracles are mere tricks and myths, and the
Apostolic writings are not the work of the Apostles at all
detestable errors obtruded as "free science." Some of them would

be considered theologians and Christians, and disguise by such

honourable names their pride.
Professors of other sciences attack the Bible by a similar
intolerance of revelation, in schools taken by violence from the
Church. They pervert the minds of the young to the contempt of
Holy Scripture. Should not these things stir up every Pastor, so
that "knowledge, falsely so called,"(28) may be opposed?
11. In Seminaries, teachers are to be appointed whose character
and fitness are proved by their love of the Bible.
12. To provide for a continuous succession of such teachers, select
young men of good promise and set them apart exclusively for
Holy Scripture.

whose place it is to judge the interpretation of the Scriptures; and

it is permitted to no one to interpret Holy Scripture against such
sense or against the unanimous agreement of the Fathers.'(34)
This by no means restrains Biblical science, but protects it from
error. The private student may, in those passages of Holy Scripture
which have not yet received a definitive interpretation, bring to
maturity the judgment of the Church. In passages already defined,
the student may do work by setting them forth more clearly.
Interpret passages which have received an authentic
interpretation in the New Testament or from the Church, and
prove, by science, that sound hermeneutical laws admit of no
other interpretation. In other passages, the analogy of faith should
be followed. Catholic doctrine should be held as the supreme law.

Avoid the mistake of giving a mere taste of every Book, and of

dwelling at too great length on a part of one Book. Take the
students through the whole of one or two Books in such a way that
the students learn from the sample put before them and use the
remainder of the sacred Book during the whole of their lives.

Seeing that God is the author both of the Sacred Books and of
doctrine, it is impossible that any teaching extracted from the
former shall be at variance with the latter. All interpretation is
foolish which makes the sacred writers disagree or is opposed to
doctrine. The Professor must be well acquainted with Theology
and deeply read in the Fathers. 'What can be a greater sign of
pride than to refuse to study the Books of the divine mysteries by
the help of those who have interpreted them?'(37) The Fathers
'endeavoured to acquire understanding not by their own lights,
but from the the ancients.'(38)

"In public lectures,"(29) the Vulgate is "authentic." Other versions

which antiquity has approved should not be neglected, for the
"examination of older tongues,"(30) will be advantageous.
Prudence is required, for the "office of a commentator is to set
forth not what he himself would prefer, but what his author
says."(31)

The Fathers are of supreme authority whenever they all interpret

in the same manner any text pertaining to faith or morals, for their
unanimity clearly evinces that such interpretation has come from
the Apostles as a matter of Catholic faith. The opinion of the
Fathers is also of very great weight because they are men on
whom God bestowed a more ample measure of His light.

Adhere to the received canons of interpretation. Whilst weighing

the meanings of words, the connection of ideas, the parallelism of
passages, use illustrations, but with caution not to bestow on this
more time than [is] spent on the Sacred Books themselves.
14. Scripture [is] difficult, for the language is employed to express
things beyond man, a hidden depth of meaning which the laws of
interpretation hardly warrant. Moreover, the literal sense
frequently admits other senses, adapted to illustrate dogma or to
confirm morality.

15. [It is] not forbidden to push exposition beyond the Fathers,
provided he not to depart from the literal and obvious sense,
except where reason makes it untenable or necessity requires;(40)
a rule to which it is necessary to adhere strictly. Neither should
passages be neglected which the Fathers understood in an
allegorical sense. This method of interpretation has been received
by the Church from the Apostles, and has been approved by her
Liturgy; although the Fathers did not thereby pretend directly to
demonstrate dogmas, but used it as a means of promoting virtue
and piety.

No one can enter into their interior without the Church. St.
Irenaeus laid down that Holy Scripture was safely interpreted by
those who had Apostolic succession.(33) 'In things of faith and
morals, the true sense of Holy Scripture is held by the Church,

The authority of other interpreters is not so great, but the study of

Scripture has always continued to advance, and these
commentaries have their own honourable place. It is unbecoming
to pass by the excellent work which Catholics have left in

13. Train them to defend the sacred writings and to penetrate

their meaning, to prove the integrity and authority of the Bible,
with the assistance of Theology.

abundance, and to have recourse to the works of non-Catholics

and to seek in them, to the peril of faith, the explanation of
passages on which Catholics have successfully employed their
talent. Although the studies of non-Catholics may be of use, bear
in mind that the sense of Holy Scripture can nowhere be found
incorrupt outside of the Church.
16. Theology should be animated by the divine Word. The Fathers
desired to, chiefly out of the Sacred Writings, establish the
Articles of Faith, and it was in them, with Tradition, that they
found the refutation of error and the mutual relation of the truths
of Catholicism. Without their use, Theology cannot be placed on
its true footing. 'If the adversary do but grant any portion of the
divine revelation, we have an argument against him. If our
opponent reject divine revelation entirely, there is no way to prove
the Article of Faith by reasoning; we can only solve the difficulties
which are raised against them.'(44) Care must be taken that
beginners approach the Bible well prepared; otherwise they will
risk error, falling prey to the sophisms of the Rationalists. The best
preparation will be philosophy and theology under the guidance of
St. Thomas.
17. Maintenance of its [the Bible's] full authority cannot be done
except by the Church. But since the magisterium rests on the
authority of Scripture, the first thing to be done is to vindicate the
trustworthiness of the sacred records at least as human
documents, from which can be clearly proved the Divinity of
Christ, the institution of a hierarchical Church and the primacy of
Peter and his successors. It is desirable that the clergy enter upon
a contest of this nature, not unaccustomed to modern methods of
attack. 'For unless he knows every trick, the devil is well able, if
only a single door be left open, to get in his fierce bands and carry
off the sheep.'(48)
The study of Oriental languages and of the art of criticism are held
in high estimation, and therefore the clergy, acquainted with them,
will better discharge their office. It is most proper that Professors
master those tongues in which the sacred Books were originally
written, and students also. Endeavours should be made to
establish chairs of other ancient languages, especially the Semitic,
and of subjects connected therewith, for the benefit of those
intended to profess sacred literature, thoroughly acquainted with
the art of true criticism.
There has arisen, to the great detriment of religion, an inept
method by the name of "higher criticism," which pretends to judge
of the integrity of each Book from internal indications alone. In
historical questions the witness of history is of primary

importance; internal evidence is seldom of great value. To look

upon it in any other light will be to open the door to many evil
consequences. It will give rise to dissension and the elimination of
all prophecy and miracle.
18. Those who scrutinize the Sacred Book to vilify its contents are
peculiarly dangerous to the masses, for if they lose their reverence
for the Holy Scripture on one or more points, [they] are easily led
to give up believing in it altogether. Science is adapted to show
forth the glory of the Great Creator, provided it be taught as it
should be. If it be perversely imparted, it may prove fatal in
destroying true philosophy and in the corruption of morality.
Hence, to the Professor of Sacred Scripture a knowledge of
natural science will be of great assistance.
There can never be any real discrepancy between the theologian
and the physicist, as long both are careful "not to make rash
assertions, or to assert what is not known as known."(51)
'Whatever they can demonstrate to be true of nature, we must
show to be capable of reconciliation with our Scriptures; and
whatever is contrary we must prove entirely false.'(52) The Holy
Ghost "did not intend to teach men these things, things in no way
profitable unto salvation."(53) Hence they described things in
figurative language, in terms which in many instances are in use
even by the most eminent men of science. Ordinary speech
primarily and properly describes what comes under the senses;
and the sacred writers "went by what sensibly appeared."(54)
19. The Fathers, in commenting on physical matters, expressed
ideas of their own times which have been abandoned as incorrect.
We must note what they lay down as belonging to faith, for "in
those things which do not come under the obligation of faith, the
Saints were at liberty to hold divergent opinions."(55)
20. The principles here apply to History. It is lamentable that many
investigations on antiquity display not only extreme hostility, but
the greatest unfairness: in their eyes a profane book or ancient
document is accepted without hesitation, whilst the Scripture is
set down as quite untrustworthy. It is true that copyists have made
mistakes in the text of the Bible, but good hermeneutical methods
assist in clearing up obscurity.
It is absolutely wrong and forbidden to narrow inspiration to
certain parts only of Scripture or to admit that the sacred writer
has erred. The system of those who concede that divine inspiration
regards faith and morals, and nothing beyond, cannot be
tolerated. All the books which the Church receives as canonical
are written wholly and entirely, with all their parts, at the dictation

of the Holy Ghost. Inspiration is incompatible with error. It is

impossible that God, the supreme Truth, can utter that which is
not true. This is the unchanging faith of the Church. 'The Books of
the Old and New Testament, with all their parts, are to be
received as sacred and canonical because, having been written
under the inspiration of the Holy Ghost, they have God for their
author.'(57)
Because the Holy Ghost employed men, we cannot say that these
inspired instruments have fallen into error, for, by supernatural
power, He so moved and impelled them to write the things which
He ordered, and those only. They rightly expressed infallible truth.
Otherwise, it could not be said that He was the Author of the
entire Scripture. "His members executed what their Head
dictated."(58) "Most superfluous it is to inquire who wrote these
things we loyally believe the Holy Ghost to be the Author of the
book. He wrote it Who dictated it for writing."(59)
21. Those who maintain that an error is possible in any genuine
passage of the sacred writings pervert inspiration or make God
the author of error. All the Fathers and Doctors agreed that the
divine writings are free from all error, [and] laboured with
reverence to reconcile with each other passages which seem at
variance which have been taken up by "higher criticism." God,
speaking by the sacred writers, could not set down anything but
what was true. 'If in these Books I meet anything contrary to
truth, either the text is faulty, or the translator has not expressed
the meaning, or I myself do not understand.'(60)
22. To undertake fully, with all the weapons of science, the
defence of the Holy Bible is an enterprise in which we expect the
co-operation of all Catholics. For nothing is better calculated to
impress the masses with respect for truth than to see it boldly
proclaimed by learned and distinguished men. Moreover, objectors
will not dare to insist so shamelessly that faith is the enemy of
science.
23. If apparent contradiction be met with, every effort should be
made to remove it. Hostile arguments should be carefully
weighed. Even if the discrepancy seems to remain, the contest
must not be abandoned; truth cannot contradict truth, and we
must suspend judgment for the time being. As time goes on,
mistaken views die and disappear, but "truth remaineth and
groweth stronger for ever and ever."(61) No one should be so
presumptuous as to think that he understands the whole of the
Scripture: 'It is better to be oppressed by unknown signs than to
interpret them uselessly and be caught in error.'(63)

24. Put into practice the training of students, which is the

Church's hope. Approach the Sacred Writings with reverence and
piety, for it is impossible to attain understanding unless arrogance
be laid aside.
DIVINO AFFLANTE SPIRITU "
A Summary of the Encyclical Letter, as Broadcast by the Vatican.
" THE Osservatore Romano of October 9th publishes the Latin text
and the Italian translation of a new Encyclical of the Holy Father,
Pius XII, now gloriously reigning, on biblical studies, in
commemoration of the fiftieth anniversary of the Encyclical
Providentissimus Deus of Leo XIII, which was the Magna Carta, so
to speak, of those studies among Catholics. The new Encyclical,
which begins with the words Divino Afflante Spiritu, bears the
date of September 30th, the feast of St. Jerome, the Doctor of the
Church who laboured most to make the sacred scriptures known
and loved. This authoritative document, illustrative of the watchful
care with which the supreme pastor of the Church follows and
safeguards sacred studies, is divided into two parts.
"In the first part the Holy Father, looking back over the fifty years
that have elapsed since the publication of the Encyclical
Providentissimus Deus, reviews all that has been done in this
halfcentury, by the Supreme Pontiff and by the whole Church, to
give other, more effective advancement to the study of Sacred
Scripture. After bearing witness to the precious fruits produced by
this intense activity in the Lord's vineyard, the Supreme Pastor of
the Church, in the second part, turns his attention to the actual
state of biblical studies, first giving opportune instructions on the
manner of utilising the results obtained, and of furthering this
work. This is the most ample, dynamic, and stimulating part of the
Encyclical. In a logical and realistic manner, the Holy Father
makes the following points.
"Languages and original texts. Today the study of ancient
languages is so diffused, and there are so many means at our
disposal to learn them, that the modern interpreter of sacred
scripture cannot shirk the duties of mastering the Biblical
languages, namely, Greek, Hebrew, and Aramaic, along with the
other oriental languages. However, this is not meant to detract

from the work of the Latin Vulgate, decreed authentic by the

Council of Trent, since the holy Fathers of the Council
recommended recourse to the original texts for the most exact and
sure explanation of the Vulgate itself. Nor does this authenticity,
by its nature primarily juridical rather than critical, have any
effect on the translation of the Sacred Scriptures into the modern
languages generally understood by the faithful. Here the Holy
Father, after noting the high state of perfection and the fuller
standards which textual criticism has now attained, draws
therefrom a reason for recommending it to the Catholics of our
day.
"Interpretation. Equipped with a profound knowledge of
languages and with a sound and solid critical sense, the exegist
approaches the special task of sorting out and expounding the real
mind of the sacred authors. The first aim of his efforts will be to
render the literal sense, directly expressed by the words of the
sacred text, but we must not neglect the spiritual or typical sense.
Here the Encyclical reaches the point of fundamental importance.
In the first place by affirming that .Revelation alone can manifest
to us whether or not a determined spiritual or typical sense is
contained in a given biblical text. In the second place, by recalling
that figurative meanings of another kind, as for example, certain
symbolisms of things or of numbers, can indeed be used with due
moderation and restraint, although at all times care must be taken
to avoid giving the impression that these are the scriptural
meanings, since such syrnbolisms are rather external and casual
in their relation to Holy Scripture, and their employment in these
days is not exempt from danger.

"Present day advantages for the interpretation of the scripture.

The consensus of the Fathers and the judgment of the Church
constitute the law for the Catholic interpretation of the Bible. But
these two criteria are assisted to but a few points in relation to the
vast content of the Bible, as can be gathered from the immense
mass of material which present day knowledge of the ancient
oriental world offers to us. In this connection a conspicuous place
must be assigned to an understanding of the manner of thought
and expression of those ancient peoples, in consequence of which
through observations of the literary usages employed by them we
can better determine the thoughts of the biblical writers and
resolve many difficulties which from a superficial reading are
advanced by some as an evidence against the veracity of the Bible.
"Questions of a more difficult nature. With the new approach
alluded to, many difficulties bequeathed to us unsolved from
antiquity have in our day been happily explained. Many and
indeed serious questions still remain without a completely
satisfactory solution, but this should not discourage a Catholic
interpreter who, drawing his primary inspiration from his love for
the word of God, must feel impelled to do his utmost to find a
positive solution to questions that are still tendered. All the
faithful should respect such efforts, and esteem the courageous
biblical scholars even when they propose new interpretations,
provided that these are not contrary to Catholic principles. No
progress in interpretation is possible unless the essential
conditions of harmony of mind are present.
"Instruction of the faithful. The vast amount of newly discovered
knowledge acquired through a greater understanding of Holy
Scripture must also benefit the ordinary faithful. Therefore priests
should see to it that this great treasury of scriptural knowledge be
imparted to their flock through the medium of preaching and
through the Press, especially in the form of periodicals. In order to
prepare priests for this, the teaching of holy scripture in the
seminaries should nurture the minds of the students with
substantial doctrine and warm their hearts with holy love for the
Word of God.
"In concluding the Encyclical the thoughts of the Supreme Pastor
of the Church could not even here fail to dwell on the terrible war
which is afflicting the peoples of the world. The sole remedy of its

evils is a return to Christ, and Christ reveals Himself to us in the

scriptures. Ignorance of the scriptures, as St. Jerome wrote, is
ignorance of Christ. This Encyclical is certain to create a profound
impression in the intellectual world and will have an enduring
usefulness in the important sphere of Catholic biblical studies."
ON THE CATHOLIC INTERPRETATION OF THE BIBLE:
DIVINO AFFLANTE SPIRITU
Inspired by the Divine Spirit, the Sacred Writers composed those
books, which God, in His paternal charity towards the human race,
deigned to bestow on them in order to teach, to reprove, to
correct, to instruct in justice: that the man of God may be perfect,
furnished to every good work. (2Tim 3:16-17) This heaven-sent
treasure Holy Church considers as the most precious source of
doctrine on faith and morals. No wonder herefore that, as she
received it intact from the hands of the Apostles, so she kept it
with all care, defended it from every false and perverse
interpretation and used it diligently as an instrument for securing
the eternal salvation of souls, as almost countless documents in
every age strikingly bear witness.
Pope Pius XII, Divino Afflante Spiritu
Pope Pius XII issued Divino Afflante Spiritu 65 years ago today, in
1943 on the feast of St. Jerome. Later described as a Magna
Carta for biblical progress, the encyclical letter outlines a
general approach to the Catholic understanding of the Bible and
biblical studies. In particular Pope Pius reviews some of the
prevailing secular approaches to studying Scripture and
outlines their proper use by Catholic scholars, so that modern
scholars will neglect none of those discoveries, whether in the
domain of archeology or in ancient history or literature, which
serve to make better known the mentality of the ancient writers.
(40)
Pius begins his letter by praising Pope Leo XIIIs 1893 encyclical
Providentissimus Deus, which sought to safeguard the Scriptures
against various modern readings (collectively referred to as
higher criticisms). Leo was concerned about the use of the
historical-critical method in interpreting Scripture and declared
that true science will never contradict Scripture properly
understood.

Having acknowledged Pope Leo for his stern defense of Scripture,

Pius then outlines how the landscape of biblical studies has
changed in the 50 years since Providentissimus Deus was issued.
(11) Pius draws particular attention to new archaeological findings
in the Holy Lands, including the discovery of ancient versions of
the biblical books and related early Christian writings (Pius may
have been referring to the various documents found in the city of
Oxyrhynchus in Egypt at the end of the 19th century). Such
discoveries had considerably added to scholars knowledge of the
language, customs and culture of the Ancient Near East peoples.
Indeed, Pius commends scholars in their use of the original
languages (Hebrew, Aramaic, and Koine Greek) to more accurately
perceive the meaning of the original authors. While still
maintaining the privileged place of the Latin Vulgate, Pius
recognizes that use of the original languages will allow scholars a
keener insight into the intent of the Sacred Writers, since the
original text has more authority and greater weight than any
even the very best translation. (16)
Pius also commends the use of modern methods to identify the
most authentic texts available, i.e. textual criticism. It is one of the
dirty little secrets of biblical studies that there are hundreds of
ancient versions of the biblical texts, and not all of them agree on
the exact wording or phrasing of some passages. In Pope Leos
time scholars made use of textual criticism quite arbitrarily and
often in such wise that one would say they did so to introduce into
the sacred text their own preconceived ideas, while by the time of
Pius writing such criticism has rules so firmly established and
secure, that it has become a most valuable aid to the purer and
more accurate editing of the sacred text and that any abuse can
easily be discovered. (18)
Finally, Pius commends the use of literary (or form) criticism,
which is the means by which biblical scholars interpret Scripture
through the use of different literary forms (poetry, narrative, laws,
parable, etc.). (36) Ancient authors, including the authors of
Scripture, 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. By examining these forms, and their use in
ancient literature, scholars gain insight into the intent of the
Sacred Writers. For instance, when a charge is made that the
Bible contradicts some historical fact, the cause may actually be
found in the particular linguistic expressions found in ancient
culture.
The goal of all these methods, according to Pius, is to arrive at a
literal interpretation of Scripture. (23) By that he does not mean a

literalistic interpretation in which every word is interpreted

without regard for context, but one in which words are taken for
their plain meaning. For instance, when Christ says, I am the
door. By me, if any man enter in, he shall be saved: and he shall go
in and go out, and shall find pastures (Jn 10:9), he is not saying
that he has hinges, is mounted into a wall and can be opened and
closed; the literal meaning in this passage is that he is talking in
metaphor: Jesus is the way to heaven. On the other hand, when
the evangelists describe Jesus trial before the Sanhedrin, there is
nothing within the text to indicate that they are recording
anything but history; here, the literal sense is historical in nature.
Pius contrasts this literal sense with an overly mystical sense, by
which he means interpreting all of Scripture as a metaphor for the
spiritual, rather than as a record of actual events.
Pius concludes his encyclical by encouraging Catholic scholars to
continue to unpack the riches of the Bible and to not be deterred
by the challenges that remain. (40) He also exhorts bishops and
priests to make great use of Scripture in their preaching and

teaching (50, 51) and seminaries to train all future priests in the
means of exegesis (54) so that they may be instilled with a love of
the Divine Word.
Pius concludes his encyclical with an appeal for peace. (56)
Writing in the midst of the Second World War, Pius calls all people
to search for Christ in Scripture, for
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. (1Cor 1:30)