Yes. But someone will object: Vatican II does not teach that. Vatican II only states:
“We must acknowledge that the books of Scripture, firmly, faithfully and without error, teach that truth which God, for the sake of our salvation, wished to see confided to the sacred Scriptures” (Dei verbum, art. 11).
The objector comments: The council only teaches that a certain body of truth made it into the Scriptures for the sake of our salvation. Hence, the scriptures have errors in them, but also the basic truth. In short, they have inerrant truth, but also errors.
What are we to make of this objection? Sadly, scores of theology professors adhere to this very understanding. But there is no ground for this position.
A key hermeneutical rule is that a more precise and clear statement interprets a less precise and unclear statement. Now, Vatican I, Leo XIII, and other popes teach clearly that the books of Sacred Scripture are “sacred and canonical” in all their parts. Why? Because they were written under the inspiration of the Holy Spirit (Dei Filius, chap. 2).
Leo XIII had to make this teaching even clearer in his marvelous Providentissimus Deus:
“For all the books which the Church receives as sacred and canonical, are written wholly and entirely, with all their parts, at the dictation of the Holy Ghost; and so far is it from being possible that any error can co-exist with inspiration, that inspiration not only is essentially incompatible with error, but excludes and rejects it as absolutely and necessarily as it is impossible that God Himself, the supreme Truth, can utter that which is not true” (art. 20).
Benedict XV backs him up in Spiritus Paraclitus:
“St. Jerome’s teaching on this point serves to confirm and illustrate what our predecessor of happy memory, Leo XIII, declared to be the ancient and traditional belief of the Church touching the absolute immunity of Scripture from error: So far is it from being the case that error can be compatible with inspiration, that, on the contrary, it not only of its very nature precludes the presence of error, but as necessarily excludes it and forbids it as God, the Supreme Truth, necessarily cannot be the Author of error” (art. 16).
Before Vatican II, some rebels were already rejecting these teachings. Thus, Pius XII had to reiterate it in Divino afflante Spiritu:
“When, subsequently, some Catholic writers, in spite of this solemn definition of Catholic doctrine, by which such divine authority is claimed for the “entire books with all their parts” as to secure freedom from any error whatsoever, ventured to restrict the truth of Sacred Scripture solely to matters of faith and morals, and to regard other matters, whether in the domain of physical science or history, as “obiter dicta” and – as they contended – in no wise connected with faith, Our Predecessor of immortal memory, Leo XIII in the Encyclical Letter Providentissimus Deus, published on November 18 in the year 1893, justly and rightly condemned these errors and safe-guarded the studies of the Divine Books by most wise precepts and rules” (art. 1).
The case is closed. The papal teaching firmly and clearly establishes that the Scriptures are inspired and inerrant in all their parts. There is not one part of Scripture that is not inspired. They are all inspired. Hence, he goes against the Teaching of Holy Mother Church who contends otherwise.
But the objector returns: what about Vatican II? It doesn’t state that clearly.
The answer: We must interpret the unclear by the clear.
It goes without saying, though perhaps one must say it, that one must interpret the Scripture properly. The ancient fathers and the Magisterium are our surest guides in this matter.