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Instrumentality (theology)
Instrumentality is a theological theory that falls under the broader category of the prophetic model of biblical inspiration.〔Raymond Brown, Joseph A. Fitzmyer, and Roland E. Murphy, The New Jerome Biblical Commentary, (Englewood Cliffs, NJ: Prentice-Hall, 1990): 65:32.〕 Those who espouse the prophetic model consider the writers of all the books of the bible to have been inspired in the same way as prophets have been inspired by God to preach. This makes sense given that the vocation of the prophet and the vocation of the writer of Holy Scripture is more or less the same; they are called to communicate the message of God to a community that is in need of hearing it. Though, as Reginald-Garigou Lagrange, O.P. notes, a prophet can act based on direct revelation from God or from inspiration.〔Reginald Garrigou-Lagrange, O.P., “Charismatic Graces,” Reality: A Synthesis of Thomistic Thought, (CreateSpace Independent Publishing Platform, 2012): Chapter 53. () Accessed on April 15, 2013.〕 The latter is what is relevant when it comes to biblical interpretation. This model of biblical inspiration played a dominant role in the Early Church and was fully and systematically explained by medieval theologians like St. Thomas Aquinas. Thomas discusses prophesy in Questions 171-174 of the Second Part of the Second Part of the Summa Theologica. Thomas uses earlier theologians, namely St. Augustine and Pope St. Gregory the Great, to support his argument. Jewish theologians such as Moses Maimonides also defended this model.
== What is Instrumentality? ==
Instrumentality is the theory that through divine inspiration the Holy Scripture has two authors. The theory states that God is one author of Scripture and that the human orator is the second authors, “Thus Scripture has two authors, one divine and principal, the other human and instrumental.”〔Garrigou-Lagrange, Reginald, O.P. "Charismatic Graces." REALITY-A Synthesis of Thomisitic Thought. N.p.: Ex Fontibus, 2012. N. pag. Print.〕 It is through instrumentality that we understand that God has chosen specific orators to compose his message in the form of Scripture. God uses man as an instrument to convey his word, but He allows these orators to maintain their own literary style. Therefore, we see that both God, through the working of the Holy Spirit, and the human writer, which He chooses to be his instrument, both are considered authors of the Scripture, “And it this peculiar and singular power of Holy Scripture, arising from the inspiration of the Holy Ghost, which gives authority to the sacred orator, fill him with apostolic liberty of speech, and communicates force and power to his eloquence.”〔Pope Leo XIII. Providentissimus Deus. Encyclical letter on the study of Holy Scripture. November 18, 1893.〕 Thus this Divine inspiration both inspired the Words of the orator on matter of faith and also inspires the orator into the action of writing, “Inspiration, then, to repeat, is a divine causality, physical and supernatural, which elevates and moves the human writer in such fashion that he writes, for the benefit of the Church, all that God wills and in the way God wills.”〔 Instrumentality then explains all of the different styles, audiences, locations and recollections seen throughout Scripture. This is why we find inconsequential mistakes made by the human authors. It is the only in matters of faith that the human instrument is infallible, “And since it is in judgment that truth or falsity resides, the infused judgment of the inspired writer is divinely and infallibly certain.”〔 This is how instrumentality differs from other theories, because it states that Holy Scripture has two authors, and because of this the human instrument is infallible, under the inspiration of the Holy Spirit, on matters only dealing with faith.
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