SYNOD OF BISHOPS
XII
ORDINARY GENERAL ASSEMBLY
THE WORD OF GOD
IN THE LIFE AND
OF THE CHURCH
VATICAN CITY
2008
INSTRUMENTUM LABORIS
"A Working Document"
INDEX
PREFACE
INTRODUCTION
I. A comprehensible, well-received proclamation
The Twelfth Ordinary General Assembly of the Synod
II. The Instrumentum Laboris and its use
Points of Reference
Shared Expectations
The Synod’s Purpose
FORWARD: Historical Overview
A Season of Plentiful Fruits
Uncertainties and Questions
Varied and Demanding Circumstances of Faith
The Structure of the Instrumentum Laboris
PART I
THE MYSTERY OF GOD WHO SPEAKS TO US
CHAPTER I
A. God who speaks to us, the meaning of the Word of
God
The Word of God as a Hymn with Many Voices
Pastoral Implications
B. At the centre, the mystery of Christ and the
Church
At the Heart of the Word of God, the Mystery of Christ
In the Heart of the Word of God, the Mystery of the Church
Pastoral Implications
CHAPTER II
A. The Bible as the inspired Word of God and its Truth
Questions
Sacred Scripture, the Inspired Word of God
Tradition, Scripture and the Magisterium
The Old and New Testament, a Sole Economy of Salvation
Pastoral Implications
B. Interpreting the Bible according to the faith of
the Church
The Hermeneutic Problem from a Pastoral Perspective
Listening to Experience
The Meaning of the Word of God and How to Find It
Pastoral Implications
CHAPTER III
The disposition required to hear the Word of God
An
Efficacious Word
The Believer: One Who Hears the Word of God in Faith
Mary: Every Believer’s Model for Receiving the Word
Pastoral Implications
PART II
THE WORD OF GOD IN THE LIFE OF THE CHURCH
CHAPTER IV
The Word of God gives life to the Church
The Church is born and lives by the Word of God
The Word of God Sustains the Church through her History
The Word of God Permeates and Animates Every Aspect of the Church’s Life
Through the Power of the Holy Spirit.
Pastoral Implications
CHAPTER V
The Word of God in the many services of the Church
Ministry of the Word
An Experience in Liturgy and Prayer
The Theological-Pastoral Foundation: Word, Spirit, Liturgy and Church
The Word of God and the Eucharist
The Word and the Economy of the Sacraments
Pastoral Implications
Lectio Divina
The Word of God and the Service of Charity
Exegesis of Sacred Scripture and Theology
The Word of God in the Life of the Believer
PART III
THE WORD OF GOD IN THE
The
CHAPTER VI
Towards a "wide access to sacred scripture" (DV 22)
The
The Mission of the Church is Fulfilled in Evangelization and Catechesis
CHAPTER VII
The Word of God in serving and forming the People of God
Holding Fast to Scripture (cf. DV 25)
The Hunger and Thirst for the Word of God (cf. Am 8:11): Attention to the Needs
of the People of God
"In Sacred Scripture, the marvellous ‘condescension’ of eternal wisdom
is clearly shown" (DV 13).
Bishops in the Ministry of the Word
The Task of Priests and Deacons
Various Ministries of the Word of God
The Task of the Laity
The Service of Consecrated Persons
Everyone Should Have Access to the Word of God at All Times.
CHAPTER VIII
The Word of God and the grace of communion
The Word of God: The Bond of Ecumenism
The Word of God: Source of Dialogue
between Christians and Jews
Interreligious Dialogue
The Word of God: Leaven in Modern Cultures
The Word of God and Human History
CONCLUSION
The Word of God: Gift to the Church
PREFACE
The
Word of God par excellence is Jesus Christ, God and
This
friendship was broken by the sin of our first parents (cf. Gen 3: 1-24),
a sin which also hindered access to God through creation. But, the kind and
merciful God (cf. 2 Cor 30:9), in his goodness, did not abandon
humankind. He chose a people from the nations (cf. Gen
In
the fullness of time (cf. Gal 4:4), God wished to reveal to humanity the
mystery of his life, hidden for centuries and generations (cf.
The
topic of the XII Ordinary General Assembly of the Synod of Bishops, The Word of God
in the Life and
This Instrumentum
Laboris, presenting the agenda for the upcoming synodal assembly, employs
this dual, complementary approach to the Word of God and represents the
contents of the responses to the questions in the Lineamenta, coming from the synods of the Eastern Churches sui iuris, the
episcopal conferences, the dicasteries of the Roman Curia, the Union of
Superiors General and others who wanted to offer their observations on such an
important subject. The reflection process was guided by the Holy Father, Pope
Benedict XVI, the Universal Pastor of the Church, who has often made reference
to the topic of the synod in his discourses. In doing so, he, together with
others, has voiced his desire that by rediscovering the Word of God, which is
always timely and never out-of-date, the Church might rejuvenate herself and
experience a new springtime. She will then be able to undertake with renewed
vigour her mission of evangelization and human promotion in the today’s world,
which thirsts for God and his words of faith, hope and charity.
In a
positive sense, the Instrumentum Laboris recounts a generally-held
consciousness of the importance of the Word of God in the life and mission of
the Church. However, it also contains aspects on the subject which need to be
addressed and improved, in particular, a greater access to Scripture and a
better understanding of it in the Church. This will happen by necessity in the
course of proclaiming the Good News with renewed apostolic and pastoral zeal to
those near and far and breathing life into every aspect of human life, thereby
contributing to the construction of a more just and peaceful world.
The
XI Ordinary Council of the General Secretariat of the Synod of Bishops, who
drafted the Instrumentum Laboris with the assistance of
experts, hopes that this document might truly assist synod discussion and serve
as a guide for the synod fathers in their ascent and descent in rediscovering
the Word of God, that is, Jesus Christ, God and Man. This process will take
place in a particular way at the liturgical celebrations which have their
summit in the Eucharist, where the word manifests its wondrous efficacy.
Indeed, through the expressed wish of Jesus Christ, "Do this in memory of
me" (Lk 22:19), the words pronounced by the priest in the person of
Christ the Head—"Take; this is my body" (Mk 14:22), "this
is my blood" (Mk 14:24)—transform, through the power of the
Father’s gift of the Holy Spirit, bread into the Body of Christ and wine into
his Blood. From this enduring font of grace and charity, the Church constantly
draws the vital sap and strength for her mission in today’s world, whose
inhabitants are called to discover the Word of God in the Person of Jesus
Christ, who is "the way, the truth and the life" (Jn 14:6) for
each person and for the whole of humanity.
Nikola ETEROVIC
Tit. Archbishop of Sisak
General Secretary
"That
which was from the beginning, which we have heard, which we have seen with our
eyes, which we have looked upon and touched with our hands, concerning the word
of life -- the life was made manifest, and we saw it, and testify to it, and
proclaim to you the eternal life which was with the Father and was made
manifest to us -- that which we have seen and heard we proclaim also to you, so
that you may have fellowship with us; and our fellowship is with the Father and
with his Son Jesus Christ. And we are writing this that our joy may be
complete" (1 Jn 1:1-4).
I. A
comprehensible, well-received proclamation
The
Twelfth Ordinary General Assembly of the Synod
1. The upcoming XII
Ordinary General Assembly of the Synod of Bishops, to take place from 5 to
Responses
to the questions in the Lineamenta came from the Eastern Catholic Churches sui
iuris, the episcopal conferences, the dicasteries of the Roman Curia and
the Union of Superiors General. Observations were also made by individual
bishops, priests, consecrated persons, theologians and members of the lay
faithful. A serious, attentive effort took place in the particular Churches on
every continent, manifesting the extensiveness of the Word of God throughout
the world. The contents of these submissions were routinely summarized and are
now presented in this Instrumentum Laboris.
II.
The instrumentum laboris and its use
Points
of Reference
2. The times again
call for an obedient hearing of the Word of God in union with the Church’s
Tradition, in light of the Second Vatican Council, specifically, taking up the
contents of the Dogmatic Constitution on Divine Revelation Dei Verbum (DV), and other conciliar documents,
notably the Dogmatic Constitution on the Sacred Liturgy Sacrosanctum
Concilium (SC), the
Dogmatic Constitution on the Church Lumen gentium (LG) and the Pastoral Constitution on the
Church in the Modern World Gaudium et
spes (GS) (1).
The
two Notes of the Pontifical Biblical Commission, The Interpretation of the
Bible in the Church and The Jewish People and Their Sacred Scriptures in
the Christian Bible are also directly related to the synod topic. In
addition, The Catechism of the Catholic
Church and its Compendium, as well as The General
Directory for Catechesis also have an
authoritative character in the subject.
The
teachings of Pope Pius XII, Pope Paul VI, Pope John Paul II and the Holy
Father, Pope Benedict XVI are part of the Magisterium on the Word of God, as
well as the documents published by the dicasteries of the Roman Curia, over the
past 40 years since the Second Vatican Council. The particular Churches and
other Church bodies on the continental, regional and national levels have also
produced documentation on the subject. This Synod, however, has two additional
points of reference. The first comes from the preceding synod on the Eucharist,
which, together with the Word of God, constitutes a single table of the Bread of
Life (cf. DV 21). Another important, grace-filled event inspiring the
work of the synod is the Pauline Year which celebrates the memory of the
Apostle Paul, who bore witness to the Word of God, proclaimed it to an
exemplary degree and remains forever in the Church its
masterful teacher.
Shared
Expectations
3.
The submissions from the Pastors communally share the following
expectations for the synod:
— the
Word of God needs to be given greater priority in the life and mission of the
Church; this will require courage and creativity in a pedagogy of
communicating, adapted to the times (culture, real-life situations,
communication);
— the
faithful need to know that the Word of God is Jesus Christ, an awareness which
lends a sense of mystery to the reading of every word in the Bible,
particularly during liturgical celebrations, first and foremost at the Sunday
Eucharist;
— the
Word of God can only be fully understood through the action of the Holy Spirit,
who gives it meaning and inspires the reading of the Bible in the Church,
within the context of her living Tradition of proclamation and charity. In this
way, hearing the Word of God and reading the Bible are seen to require
participation in the community of the Church in a spirit of communion and
service;
— the
Bible needs to be seen as the Word of God who continues to reveal, despite the
many difficulties in understanding certain passages, especially those in Old
Testament;
—
Christ’s faithful exhibit a great desire to hear the Word of God, which has
resulted in many noteworthy pastoral initiatives. In this regard, however,
urgent attention needs to be given to a sense of indifference, lack of
knowledge and confusion about the truths of the faith concerning the Word of
God, as well as to due preparation and necessary biblical supports;
—
pastoral programs on the Bible need to be developed. Indeed, all pastoral
activity, including the teaching of the truths of the faith, should be based on
the Word of God and continually inspired by it;
—
communion in the faith necessarily requires putting the Word of God into
practice; each particular Church must commit itself to receiving the Word and
applying it to every local situation;
— the
different approaches to the Bible in the Latin and Eastern Traditions need to
be known and their richness appreciated;
— the
competency and responsibility of Pastors to proclaim the Word of God demands
continual updating in the formation process;
— the
laity urgently need to be aware that they are not passive subjects in relation
to the Word of God; rather they are to become both hearers of the Word of God
and, after due preparation and support from the community, proclaimers of it;
and
— the
faithful need to be convinced that God addresses his Word of salvation to every
person without exception; consequently, he wants his Word to be a part of the
Church’s mission, in what people come to know as the Good News of liberation,
consolation and salvation. The Word seeks a dialogue within the Church, with
Christian communities, with other religions, and even with culture, always
mindful of the many seeds of the truth which God’s providence has placed in
them.
The
Synod’s Purpose
4. The Synod
intends to treat the topic of the Word with which "the invisible God (cf. Col
1;15, 1 Tim 1:17), out of the abundance of his love, speaks to men as
friends (cf. Ex. 33:11; Jn 15:14-15) and lives among them (cf. Bar
3:38), so that he may invite and take them into fellowship with himself" (DV
2). This task implies hearing and loving the Word of the Lord in such a way as
to be applicable to the real-life situations of people today. The Word of God
determines a call, creates communion and sends forth into mission, so that what
is received might be given as a gift to others. The synod’s purpose is primary
pastoral and missionary, namely to thoroughly examine the topic’s doctrinal
teaching and, in the process, spread and strengthen the practice of
encountering the Word of God as the source of life in various areas of
experience, and thereby be able to hear God and speak with him in a real and
proper manner.
a. Concretely,
the Synod wishes to give greater clarity to the basic truths of Revelation,
such as, the Word of God, faith, Tradition, the Bible and the Magisterium, all
of which underlie and ensure a truly effective journey of faith. It also wants
to bring about a deep love for Sacred Scripture, so that "the faithful,
by having greater access" to the Bible (cf. DV 22), might come
to know the unity between the bread of the Word and the Body of Christ so as to
fully nourish the Christian life (2). Furthermore, the Synod is to consider the
dynamic relation between the Word of God and the liturgy; to encourage a
widespread practice of Lectio Divina which is duly adapted to various
circumstances; and to address a message of comfort and hope to the poor. The
Synod also aims to assist in the proper application of hermeneutics in
Scripture, well geared towards the process of evangelization and inculturation
and to promote an ecumenical dialogue which is closely bound to the hearing of
the Word of God. Finally, the Synod wishes to promote Jewish-Christian dialogue
and in a wider sense, inter-religious and inter-cultural dialogue.
b. Many
Pastors voiced a desire that the Synod be not only informative, but actually
touch lives and lead people to greater participation in the Church’s life and
mission. Communicated in a language which is simple and understandable to the
people, the Word of God is seen as vital, effective and penetrating (cf. Heb
Historical Overview
the "signs of the times"after some 40
years since the council
"May the Word of the Lord speed on and triumph" (2 Thess
3:1)
A
Season of Plentiful Fruits
5. The Christian
community has had some positive experiences as a result of the dynamic
activity of the Word of God. Generally speaking, they can be stated as follows:
— A
renewed appreciation of the Bible in the liturgy, catechesis, and more
importantly in exegetical and theological studies;
— a
growing, fruitful practice of Lectio Divina in its various forms;
— the
extensive distribution of the Holy Bible through biblical apostolates and the
endeavours of communities, groups and ecclesial movements;
— an
ever-increasing number of new readers and ministers of the Word of God;
— a
greater availability of ways and means of modern communication; and
— an interest
in the Bible in the field of culture.
Uncertainties
and Questions
6. Some aspects of
the subject, however, are an open question and pose some problems. The
following are indicated in almost every local Church:
— a lack
of familiarity with Dei Verbum;
— many
more people are reading the Bible; however, it is being done without sufficient
knowledge of the entire deposit of faith to which the Bible belongs;
— some
experience difficulty in taking up and understanding Old Testament passages
with the risk of their being incorrectly used;
— the
liturgical approach to the Word of God at Mass is oftentimes still to be put
into effect;
— the
relation of the Bible to science is strained and difficult in interpreting the
world and human life;
— a
certain detachment from the Bible exists among the faithful; the Bible is
generally not taken up and read;
—
consideration needs to be given to the close bond existing between the Church’s
overall moral teaching and Sacred Scripture, particularly in the Ten
Commandments, the precepts of love of God and neighbour, the Sermon on the
Mount and the Pauline teaching on life in the Spirit; and
— finally,
the need for not only material resources in propagating the Bible but also the
means for communicating it, which oftentimes are inadequate.
Varied
and Demanding Circumstances of Faith
7. In treating
these lights and shadows, the responses of the Pastors notably point to three
aspects in living the faith which merit reflection: personal, communal
and social.
a. On
the personal level, too many of the faithful are reluctant to open the
Bible for various reasons, especially because they feel it might be too
difficult to understand. Many Christians have an intense desire to hear the
Word of God which is based more on emotion than conviction, because of a
scarce knowledge of doctrine. This separation of the truths of the faith and
everyday life is seen primarily in encountering the Word of God in the Liturgy.
In addition, a similar separation sometimes exists between biblical scholars
and the Pastors and everyday people of the Christian community. Secondly, the
responses acknowledge that many people are in the initial stages of direct
contact with Sacred Scripture. In this regard, credit needs to be given to the
various movements and the compelling example of consecrated persons.
b. Since
the Word of God has fervent listeners throughout the world, it is understandable
that, on the communal level, significant differences exist within the
Church. In younger local Churches or those in situations where Christians
are in the minority, Bible usage among the faithful is more extensive than in
other places. The forms of approach vary according to the context. Today, we
can speak of different approaches to the Bible in
c. On
the social level, the rapidly increasing process of globalization also has
effects on the Church. The responses generally referred to three factors which
affect the encounter with Sacred Scripture:
— secularization
is influencing people’s lives, leaving them easily exposed to consumerism,
relativism and religious indifference. This is particularly the case among
younger generations;
— religious
and cultural pluralism is leading to a rise in gnostic and esoteric forms
of interpreting Sacred Scripture and the proliferation within the Church of
isolated religious groups. Furthermore, the use of the Bible is increasingly
causing uneasy confrontations and painful conflicts, especially for Christian
minorities in non-Christian settings; and
— some
strongly wish to see the Word of God as a person’s source of
liberation from degrading conditions and as a real consolation to the poor
and suffering.
In the
programme of the new evangelization, passing on the faith ought to go
hand-in-hand with an in-depth discovery of the Word of God. The Word of God
should be presented as the sustenance of the Church’s faith throughout the
ages.
The
Structure of the Instrumentum Laboris
8. This document
has three parts: the first focuses
on the meaning of the Word of God, according to the faith of the Church, the second considers the Word of God
in the life of the Church; and the
third offers a reflection on the Word of God in the mission of the
Church.
For
clarity and easy reading, each part is further subdivided into chapters. In
general, the aim of the Synod is to meditate upon, present and render thanks
for the great mystery of the Word of God as the supreme divine gift.
PART I
THE MYSTERY OF GOD WHO SPEAKS TO US
"In many and various ways God
spoke of old to our fathers by the prophets; but in these last days he has
spoken to us by a Son, whom he appointed the heir of all things, through whom
also he created the world" (Heb
1:1-2).
The Pastors made reference in their
reports to some theological subjects which are very important in their pastoral
activity: e.g., the meaning of the Word of God, the mystery of Christ and the
Church, the centrality of the Word of God; the Bible as the inspired Word and
its truth; the interpretation of the Bible according to the faith of the
Church; and the proper disposition for hearing the Word of God.
CHAPTER I
A. God who speaks to us, the meaning of the word of god
"God speaks to men as friends" (DV 2)
Dei
Verbum presents the theology
of revelation as a dialogue, which entails the following three closely-entwined
aspects: the broad meaning of the term "Word of God" in Divine
Revelation; the mystery of Christ, the full and perfect expression of the Word
of God; and the mystery of the Church and the Sacrament of the Word of God.
The Word of God as a Hymn with Many
Voices
9. The Word of God is like a hymn with many voices, proclaimed by God in
a variety of ways and forms (cf. Heb 1:1). The history of Revelation is
long and has many heralds, yet it is always characterized by a hierarchy in
meaning and function.
a. The Word of God abides in the Trinity,
from which it comes, by which it is sustained and to which it returns. The Word
of God is the enduring testament to the love of the Father, to the work of
salvation of the Son Jesus Christ and to the fruitful activity of the Holy
Spirit. In Revelation, the Word is the Eternal Word of God, the Second
Person of the Blessed Trinity, the Son of the Father, the foundation of
communication within and outside the Trinity: "In the beginning was the
Word, and the Word was with God, and the Word was God. He was in the beginning
with God; all things were made through him, and without him was not anything
made that was made" (Jn 1: 1-3; cf.
b. Consequently, all creation tells of
the glory of God (cf. Ps 19:1). At the beginning of time, God
created the cosmos with his Word (cf. Gn 1:1) and sealed creation with
his wisdom for which everything is his voice (cf. Sir 46:17; Ps
68:34). In a special way, the human person, because created to the image
and likeness of God (cf. Gn
c. "The Word was made flesh"
(Jn
d. In view of the Word of God who is the
Son-Incarnate, the Father spoke in times past through the prophets (cf. Heb
1:1). Through the power of the Spirit, the Apostles continue to proclaim Jesus
and his Gospel. Thus, the Word of God is expressed in human words in the
proclamation of the prophets and Apostles.
e. Sacred Scripture is the message of
revelation written down under divine inspiration. As such, it can truly be said
to be the Word of God (cf. DV 24) which is entirely focussed on Jesus,
because "it is they [the Scriptures] that bear witness to me"
(Jn 5:39). Through the charism of divine inspiration, the Books of
Sacred Scripture have a direct, concrete power of appeal not possessed by
other texts or human discourses.
f. But the Word of God is not locked away
in writing. Even though Revelation ended with the death of the last apostle(cf.
DV 4), the Word-Revealed continues to be proclaimed and heeded
throughout Church history. The Church has the responsibility to proclaim the
Word to the whole world as a response to its need of salvation. In this way,
the Word continues its course through vibrant preaching and its many
forms of evangelization, where proclamation, catechesis, liturgical
celebrations and the service of charity hold a high place. Preaching, in
this sense, under the power of the Holy Spirit, is the Word of the living God
communicated to living persons.
g. Like fruit coming forth from its roots,
the truths of the Church’s faith, in the fields of dogma and morality, fall
within the sphere of the Word of God.
From this vantage point, when God’s
Revelation is proclaimed in faith, it becomes a real moment of Revelation,
which can truly be called the "Word of God" in the Church.
Pastoral Implications
10. Many responses from the particular Churches refer to the following
pastoral implications:
— The Word of God displays all the
qualities of true communication between persons, which the Bible often calls a
covenant dialogue, in which God and the person speak to each other as members
of the same family.
— From this vantage point, the Christian
religion cannot be defined as a "religion of the Book" in an absolute
sense, in that the inspired book has a vital link to the entire body of
Revelation (4).
— The created world manifests the Word of
God, the seed of which is found in human life and history. Consequently, many
reports raise relevant questions for today concerning the natural law, the
origin of the world and ecology.
— The idea of the "history of
salvation" (historia salutis), so dear to the Church Fathers, as
"sacred history" merits treatment within the context of Tradition.
The implications from the "religion of the Incarnate Word" need to be
understood, namely that the Word of God is not encased in abstract or static
formulas, but has a dynamic power in history which is made up of persons and
events, words and actions, developments and tensions, as the Bible clearly
illustrates. The historia salutis, having completed its constitutive
phase, continues its effects through time in the Church.
— The fullness of the Word of God is seen
by all its manifestations, according to the role of each person. Because of its
nature, Sacred Scripture immediately comes to mind as a vital force for the
Church. At the same time, every act in the ministry of the Word of God must
interact in a mutually beneficial and harmonic fashion. Proclamation,
catechesis, the liturgy and service in charity (diaconia) have an
essential role in manifesting the Word of God.
— The Pastors have the responsibility to
help the faithful in acquiring a true, complete and proper understanding of the
harmonious workings of the ministry of the Word, enabling them to become
attentive hearers of the Word wherever it is proclaimed and to appreciate even
the simplest expressions in the Bible.
B. At the centre, the mystery of christ and the church
"In these last days, he has spoken to us by a
Son" (Heb 1:2)
At the Heart of the Word of God,
the Mystery of Christ
11. Generally speaking, Christians know that the Person of Jesus Christ
is at the centre of Divine Revelation. However, they do not always know the
reason for this importance, nor do they understand in what sense Jesus is at
the heart of the Word of God. As a result, they weary themselves in reading the
Bible with Christ in mind. This problem, mentioned in practically all the
responses of those consulted, was raised because of two main concerns: firstly,
to avoid any misunderstanding from a shallow, spotty reading of Scripture, and,
secondly, to indicate the sure way to enter the
The following are a few theological points
on this relation, which are clearly applicable in pastoral activity.
— According to Dei
Verbum, God realized his plan in an entirely gratuitous manner:
"He sent His Son,...the Eternal Word, who enlightens all men, so that He
might dwell among men and tell them of the innermost being of God (cf. Jn
1:1-18). Jesus Christ, therefore, the Word made flesh...’speaks the words of
God’ (Jn 3:34), and completes the work of salvation which his Father
gave him to do (cf. Jn 5:36; 17:4)" (DV 4). Jesus took up
and completely fulfilled the purpose, meaning, history and plan of the Word of
God in his earthly life and, presently, from his place in heaven, because, as
St. Irenaeus states, Christ "has brought us everything new in bringing himself
to us (5).
— God’s plan presumes that revelation has
a history. The author of the Letter to the Hebrews states: "in many and
various ways God spoke of old to our fathers by the prophets; but in these last
days he has spoken to us by a Son" (Heb 1:1-2). It follows then
that Jesus as the Word of God derives his meaning from his mission, namely, his
purpose is bringing others to the Kingdom of God (cf. Mt 13:1-9); he
manifests himself in his words and deeds; he expresses his power in miracles;
his task is breathing life into the mission of his disciples, sustaining them
in the love of God and neighbour and in the care of the poor; he reveals the
fullness of his truth in the Paschal mystery, awaiting its total revelation at
the end of history; until then, he guides the life of the Church in time.
— At the same time, the Word of Jesus must
be understood, as he himself says, according to the Scriptures (cf. Lk
24: 44-49), namely, in the history of the People of God in the Old Testament,
who awaited him as Messiah, and now, in the history of the Christian community,
which proclaims him through preaching, meditates upon him in the Bible,
experiences his friendship and lives under his guidance. According to St.
Bernard: In the plan of the Incarnation of the Word, Christ is the centre of
the Scriptures. The Word of God, already audible in the first covenant, has
become visible in Christ (6).
— We must not forget that "all
things were created through him and for him" (Col 1:16). Jesus
is central to the cosmos, the King of the Universe and the one who gives
ultimate meaning to all reality. If the Word of God is likened to a hymn with
many voices, the key to interpretation, under the inspiration of the Holy
Spirit, is Christ in the universal character of his mystery. "The Word of
God, who in the beginning was with God, is not, in his fullness, a multiplicity
of words; it is not many words but a single Word that embraces a great number
of ideas of which each is a part of the Word in its totality....and if Christ
sends us to the ‘Scriptures’, as the written word which renders testimony to
him, he considers the books of Scripture as one book only, because all that was
written of him is recapitulated in a single whole (7).
In the Heart of the Word of God,
the Mystery of the Church
12. Since the Church is the mystery of the Body of Christ, the Word of
God is the proclamation of who she is, the grace of her conversion, the mandate
of her mission, the source of her prophecy and the reason for her hope. She is
constituted through an intimate dialogue with the Spouse and is made the
recipient and privileged witness of the loving, salvific Word of God. To belong
more and more to this "mystery" which constitutes the Church rightly
results from hearing the Word of God. In this way, the continuous encounter
with the Word is the source of her renewal and the font of "a new
spiritual Spring" (8).
A keen awareness of belonging to the
Church, the Body of Christ, will be effective only to the extent that these
different relations to the Word of God are coherently followed, that is, the
Word proclaimed, the Word meditated upon and studied, the Word prayed and
celebrated and the Word lived and propagated. Consequently, the Word of God in
the Church is not an inert deposit but the supreme rule of faith and the power
of life which goes forth with the assistance of the Holy Spirit. In virtue of
the Spirit, it grows with the reflection and study of Christ’s faithful into a
deeply personal experience in the spiritual life. Bishops (cf. DV 8), as
men of God who live the Word, bear witness to this in a particular way (9). Clearly, the primary mission of the Church is transmitting the Divine
Word to everyone. History attests that this has taken place over the centuries
and continues today with much success and vitality, despite various obstacles.
The opening words of Dei
Verbum merit continual reflection and must be faithfully put into
practice: "Hearing the Word of God with reverence and proclaiming it with
a firm faith" (DV 1). The dual aspects of hearing and proclaiming
the Word of God sum up the Church’s essential character. Undoubtedly, the first
place is given to the Word of God. Only through the Word of God are we able to
understand the Church. The Church defines herself as a "Church that
hears". Only to the extent that she hears, can she also be a Church that
proclaims. According to the Holy Father, Pope Benedict XVI: "The Church
does not live on herself but on the Gospel, and in the Gospel always and ever
anew finds the directions for her journey (10)".
Pastoral Implications
13. Drawing upon the Word of God, the Christian community is stirred and
renewed through discovering the face of Christ. Consequently, St. Jerome’s
words take on a clear, compelling character: "Ignoratio enim
Scripturarum, ignoratio Christi est (11)" ("Ignorance of Scripture is ignorance of Christ"). In this regard,
some pressing pastoral implications are mentioned in the responses to the Lineamenta:
— to work out a programme which considers Jesus’
own rapport with Sacred Scripture, how he read the Scriptures and how they
assist in understanding him; — to present simple criteria for reading the Bible
with Christ in mind, thereby resolving difficulties in the Old Testament;
— to help Christ’s faithful see the
Church, under the guidance of her Magisterium, as the essential place for a
vital and ongoing proclamation of the Word of God;
— to provide proper instruction to those
Christians who say they don’t read the Bible, because they prefer a direct,
personal relationship with Jesus;
— to consider the liturgy as the primary
place of encounter with the Word of God, because the Risen Lord is really
present in sacramental signs;
— to emphasize continually in teaching the
reading of the Bible, the priority of the Gospels, which are to be read in
conjunction with the other books of the Old and New Testaments and the
documents of the Church’s Magisterium.
CHAPTER II
A. The bible as the inspired word of god and its truth
"The Church has always venerated the Sacred
Scriptures just as she venerates the Body of the Lord" (DV 21).
Questions
14. One of the most persistent difficulties, cited by the Pastors, in
Sacred Scripture’s relation to the Word of question of the Bible’s inspiration
and truth. This occurs on the following three levels:
— some questions concern the Bible itself:
"What does inspiration mean?", "What is the canon of
Scripture?", "What kind of truth is attributed to the
Scriptures?" and "What is the Bible’s historic character?";
— other questions regard the relation of
Sacred Scripture to Divine Tradition and the Church’s Magisterium;
— still others touch upon difficult parts
of the Bible, especially in the Old Testament. In this case, the subject of the
Word of God needs to be treated in catechesis.
Sacred Scripture, the Inspired Word
of God
15. Many response to the Lineamenta
raise questions on the proper way to explain to Christ’s faithful the charism
of inspiration and the truth contained in the Scriptures. In this regard, the
relation of the Bible to the Word of God needs first to be established, the
action of the Holy Spirit clarified and certain points explained on just what
the Bible is.
a. The Bible is singularly united to
the Word of God. The Bible itself attests to the intentional identification
of the Word of God with Scripture. The Word of God is a living, effective
reality (cf. Heb 4: 12-13); it is eternal (cf. Is 40:8), "all-powerful"
(Wis 18:15), a creative force (cf. Gn 1:3ff) and
originator of history. In the New Testament, this Word is the very Son of God,
the Word made flesh (cf. Jn 1:1ff; Heb 1:2). Scripture also
attests to the relationship between God and humankind, casting light upon it
and guiding it in a certain way. At the same time, the Word of God extends
beyond the Book, reaching humanity through the living Tradition of the Church.
This understanding of the Word of God works against a private interpretation of
the Bible and one confined to Scripture only. Instead, the Bible is read in a
wider, unending procession of the Word of God, as shown in the fact that the
Word continues to nourish generation after generation in always new and
different times. With this understanding, the Christian community then becomes
the agent for transmitting the Word of God, and, at the same time, the
privileged place for understanding the deep meaning of Sacred Scripture in a progression
of expressing the faith and, thereby, in a development of dogma. Because of
this prerogative, the Church, from the very beginning, has held the books of
the Bible in veneration and established with certainty a definitive list
through precepts in the canon of Divine Books: 73 books, 46 of which comprise
the Old Testament and 27, the New Testament (12).
b. The Spirit breathes life into the
written word, placing the Book in the wider mystery of the Incarnation and the
Church. The Spirit makes the Word of God a liturgical and prophetic reality,
which is a proclamation (kerygma) before it is a Book and a testimonial
of the Holy Spirit to the presence of Christ.
c. In summary, the following can be said
with certainty:
— the charism of inspiration allows God to
be the author of the Bible in a way that does not exclude humankind itself from
being its true author. In fact, inspiration is different from dictation; it
leaves the freedom and personal capacity of the writer in tact, while
enlightening and inspiring both;
— with regards to what might be inspired
in the many parts of Sacred Scripture, inerrancy applies only to "that
truth which God wanted put into sacred writings for the sake of salvation"
(DV 11);
— in virtue of the charism of inspiration,
the Holy Spirit constitutes the books of the Bible as the Word of God and
entrusts them to the Church, so that they might be received in the obedience of
faith;
— the totality and organic unity of the
Canon of Sacred Scripture constitutes the criterion for interpreting the Sacred
Book; and
— since the Bible is the Word of God
recorded in human language, its interpretation is consonant with literary,
philosophic and theological criteria, always subject, however, to the unifying
force of faith and the guidance of the Magisterium (13).
Tradition, Scripture and the
Magisterium
16. The Second Vatican Council insists on a unity of origin and many
links between Tradition and Scripture which the Church gathers "with the
same sense of loyalty and reverence" (DV 9). In this regard, we
recall that, in Christ, the Word of God became the Gospel or Good News (cf. Rm
1:16), and, as such, was consigned to apostolic preaching. The Word of God
continues its course in the following manner:
— primarily through the current of a living
Tradition manifested by "all that she [the Church] herself is, all that
she believes" (DV 8), as in worship, teaching, charity, holiness
and martyrdom; and
— then, through Sacred Scripture, this
living Tradition is conserved, under the inspiration of the Holy Spirit, in the
unchanging written word, where those elements from which it comes and those
which make it up are recorded. "This Sacred Tradition, therefore, and
Sacred Scripture of both the Old and New Testaments are like a mirror in which
the pilgrim Church on earth looks at God, from whom she has received
everything, until she is brought in the end to see him as he is, face to face
(cf. 1 Jn 3:2)" (DV 7).
Finally, the Magisterium of the Church, which
is not above the Word of God, has the responsibility "to authentically
interpret the Word of God, whether written or handed down", by
"listening to it devoutly, guarding it scrupulously and explaining it
faithfully" (DV 10). In summary, a true reading of the Scriptures
as the Word of God cannot be done except in Ecclesia, in accord with her
teaching.
The Old and New Testaments, a Sole
Economy of Salvation
17. Knowledge of the Old Testament as the Word of God seems to be a real
problem among Catholics, particularly as it relates to the mystery of Christ
and the Church. Because of unresolved exegetical difficulties, many are
reluctant to take up passages from the Old Testament which appear
incomprehensible, leading to their being arbitrarily selected or never read at
all. The faith of the Church considers the Old Testament a part of the one
Christian Bible and an integral part of Revelation and, hence, the Word of God.
This situation urgently requires a formation centred on a reading of the Old
Testament with Christ in mind, which acknowledges the bond between the two
testaments and the permanent value of the Old Testament (cf. DV 15-16)
(14). This task can be assisted by liturgical practice
which always proclaims the Sacred Text of the Old Testament as essential for
understanding the New Testament, as witnessed by Jesus himself in the episode
of Emmaus, in which the Master "beginning with Moses and all the
prophets, interpreted to them in all the Scriptures the things concerning
himself" (Lk 24:27). In this matter, St. Augustine’s statement
is certainly applicable: "Novum in Vetere latet et in Novo Vetus Patet (15)"
("The New is in the Old concealed and the Old is in the New
revealed"). St. Gregory the Great maintains: "what the Old Testament
promised is brought to light in the New Testament; what was proclaimed in a
hidden manner in the past, is proclaimed openly as present. Thus, the Old
Testament announces the New Testament; and the New Testament is the best
commentary on the Old (16)". This understanding
has many important practical implications.
Pastoral Implications
18. People are becoming increasingly aware that the
Bible cannot be read in a casual manner. In discovering the Scriptures, certain
Bible groups begin with an enthusiasm which progressively declines, because of
the want of fertile ground, namely, an understanding of the Word of God in the
mystery of grace, as Jesus taught in the parable of the sower (cf. Mt
13:20-21). This situation has the following pastoral implications:
a. Because Scripture is intimately bound
to the Church, the Christian community exercises an essential role in
approaching the Word of God and gives the Word its authentic character. The
Church becomes the criterion for the proper understanding of Tradition, since
both the liturgy and catechesis draw their nourishment from the Bible. As
previously mentioned, the Books of Sacred Scripture have a direct,
concrete power of appeal not possessed by other Church texts.
b. Consideration needs to be given to the
practical implications of the distinction between Apostolic Tradition and
Church traditions. While the former comes from the apostles and transmits what
they received from Jesus and the Holy Spirit, Church traditions arise from time
to time in the local Churches and are adaptions of the "great Traditions
(17)". The Church’s definitive listing of the canonical books of the Bible
needs to be appreciated as guaranteeing the Bible’s authenticity, given the
proliferation of spurious and apocryphal books. Gnostic interpretations today,
based on a popularization of truths at the beginning of Christianity, require
an explanation on what the Canon of Sacred Books is and how it was compiled.
This will give a proper orientation to the practice and diffusion of Sacred
Scripture and show why the Church’s recognition was necessary. Study needs to
be done on Scripture, Tradition and the signs of the Word of God in the created
world, especially humankind and its history, because every created thing is the
Word of God, since all creation proclaims God (18).
c. In giving directives and defining
dogma, the Magisterium does not intend to set limits on the personal reading of
Scripture. Rather, the Church’s teaching provides a sure context in which
research takes place. Unfortunately, the teaching of the Magisterium and an
understanding of the various levels of its pronouncements are oftentimes not
well-known or accepted. The Synod is providing the occasion to rediscover Dei
Verbum and later pontifical documents. The Holy Father, Pope Benedict
XVI’s different magisterial discourses on the understanding and use of the Word
of God in the Bible are particularly applicable.
d. In the context of the living Tradition
of the Church and, thus, as a genuine service to the Word of God, catechisms
also need to be taken into consideration, from the first symbol of the faith,
the nucleus of every catechism, to the various expressions of the faith
promoted throughout the Church’s history, among which are, more recently, The Catechism of the
Catholic Church and the respective catechisms of the local
Churches.
e. At this point, a fundamental
distinction needs to be made, which will have serious repercussions in pastoral
practice, namely, the primary encounter with Scripture takes place in the
Church’s great actions of the liturgy and catechesis, where the Bible itself is
placed in the context of public ministry. In addition, Lectio Divina,
Bible courses and Bible groups are also means for an immediate encounter. These
are being promoted today to counteract a certain distancing of the People of
God from the direct, personal use of Sacred Scripture.
f. The Old Testament is to be
understood as a stage in the development of the faith and coming to know God.
Its figurative character and its relationship to the scientific and historical
mentality of our times need clarification. At the same time, numerous Old
Testament passages have a spiritual, acute and uniquely cultural force. They
provide a rich catechesis on human realities and illustrate stages in the
journey of faith of the People of God. Knowing and reading the Gospels do not exclude
a greater understanding of the Old Testament; instead the Old Testament gives a
greater depth to the reading and understanding of the New Testament.
g. Finally, a practical pastoral vision
requires some observations which can help the faithful better discern their
relation to the teaching of the faith. General speaking, the faithful set the
Bible apart from other religious texts and give it great importance in living
the faith. However, in practice, many prefer to read easily understood
spiritual books, edifying talks or writings and various other works associated
with popular piety. Some hold that people encounter the Word of God in a
practical way by living it in their lives more than by knowing its origin or
reasoning, thus creating a tenuous situation. Speaking in an understandable
manner is needed. Pastoral activity then must devise ways to help the faithful
come to know what the Bible is, why it exists, its value in the life of faith
and how to use it.
B. Interpreting the Bible according to the faith of the Church
"The Word of God is living and active" (Heb 4:12).
The Hermeneutic Problem from a
Pastoral Perspective
19. Hermeneutics, in which the Word of God and inculturation (19) are
realized, is an important yet delicate subject. God’s communicating with a
person is not a transmission of some kind of more or less interesting
information, and even less purely of the human or academic order. Instead, his
communication is his word of truth and salvation, which, on the part of the one
who hears, requires an intelligent, vital and real response. This involves a
dual movement, one coming from a person’s having a proper sense of the spoken
or written Word, just as the Lord communicates it through the sacred authors,
and another coming from the Word itself, having a real significance for the
person who hears it today.
Listening to Experience
20. The bishops’ responses mention that Christ's faithful
are dedicating themselves to interpreting the Word, notwithstanding apparent
contradictions. Many Christians, individually or in groups, intently read the
Word of God with a readiness to understand what God says and to faithfully obey
it. The Church sees a valuable opportunity in this faithful willingness to
provide assistance in understanding the Sacred Text properly and applying it to
everyday life. In a certain way, this is especially true today (kair s),
because Scripture reading can provide a fresh encounter of the Word of God with
human learning, particularly in philosophical, scientific and historical
research. This contact between the Word and culture can help people come to a
knowledge of the truth and values concerning God, humanity and things. In the
process, reason seeks faith, resulting in people working together for truth and
life in accordance with God’s Revelation and the aspirations of humankind.
At the same time, this phenomenon is not
without the risk that the Scriptures will be interpreted arbitrarily or
literally, as in fundamentalism. On the one hand, this approach shows a desire
to remain faithful to the text, but on the other hand, it displays a lack of
knowledge of the texts themselves. In this way, it falls into serious errors
and also creates useless controversy (20). Another danger in Bible reading can
come from viewing the Scriptures with a certain "ideology" or simply
as human words apart from faith (cf. 2 Pt 1:19-20; 3:16), resulting in
opposing opinions or different versions of the Bible. The Bible powerfully
proclaims the Word and is the source of life for believers. Generally speaking,
the reports speak of a scarce or imprecise knowledge of the hermeneutical rules
of the Word.
The Meaning of the Word of God and
How to Find It
21. Today, other aspects of the teachings of the Second Vatican Council
and subsequent documents of the Magisterium require detailed examination so
that the Word can be properly communicated in the Church’s pastoral activity
(21). The Bible, the Book of God and man, has to be read
with a correct blending of its historical-literal sense and the
theological-spiritual sense, or more simply, its spiritual sense (22). The Note cited by the Pontifical Biblical
Commission on the subject states: "As a general rule, the spiritual sense,
as defined by the Christian faith, is the meaning expressed by the biblical
texts, when they are read under the influence of the Holy Spirit in the context
of the Paschal Mystery of Christ and the new life which comes from it. This
context effectively exists. The New Testament recognizes in it the fulfilment
of the Scriptures. Therefore, the Scriptures are customarily re-read in light
of this new context, that of life in the Spirit (23)".
A proper exegesis of the text, therefore,
must be based on the historical-critical method, enriched by other approaches
(24). This is the basis for interpreting Scripture. However, to arrive at its
complete and total sense, the theological criteria, set forth in Dei
Verbum, need to be considered and attention given to: "the content
and unity of the whole of Scripture...the living tradition of the whole
Church...along with the harmony which exists between elements of the
faith" (DV 12) (25).
Today, thorough theological and pastoral
reflection is necessary in forming Church communities in a proper and fruitful
knowledge of Sacred Scripture as the Word of God. Pope Benedict XVI observed in
the matter: "I would very much like to see theologians learn to interpret
and love Scripture as the Council desired, in accordance with Dei
Verbum: may they experience the inner unity of Scripture—something that
today is helped by "canonical exegesis" (still to be found, of
course, in its timid first stages)—and then make a spiritual interpretation of
it that is not externally edifying but rather an inner immersion in the
presence of the Word. It seems to me a very important task to do something in
this regard, to contribute to providing an introduction to living Scripture as
an up-to-date Word of God beside, with and in historical-critical exegesis
"(26).
Pastoral Implications
22. As the Church leads the People of God to discover the great prospects
of the Word of God, she attempts to avoid making Bible reading sound too
complicated. Surely, the most important matters in the Bible are those most
directly linked to daily life, as was the case with Jesus. The following are
some key points in properly interpreting the Holy Book.
a. First of all, the interpretation of the
Word of God is accomplished each time the Church comes together for the
celebration of the Sacred Mysteries. The Introduction to the Lectionary
containing the readings proclaimed during the Eucharist has the following to
say on the subject: "Since, by the will of Christ himself, the new People
of God is unique in the wonderful variety of its members and also in the
diversity of tasks and offices which each has in relation to the Word of God:
the faithful have the responsibility to listen to and meditate on it; but to
explain it is the responsibility only of those who by right of sacred
ordination have the task of teaching or those who have been entrusted with the
exercise of this ministry. Thus, in her teaching, life and worship, the Church
carries on and transmits to all generations all that she herself is and all
that she believes. In this way, she constantly ensures that the Word of God, in
the fullness of divine truth, is realized in her throughout the ages"
(27).
b. We should remember that "the
spiritual sense is not to be confused with subjective interpretations dictated
by the imagination or from intellectual speculation. It arises from three
levels of reality: the Biblical text (in its literal sense), the Paschal
Mystery and the circumstances present in the life in the Spirit (28)". In
every case, the biblical text is the indispensable starting point in
interpretation as it is in pastoral activity.
c. Since the Note of the Pontifical
Biblical Commission, entitled The Interpretation of the Bible in the Church,
does not seem to have been read outside the circle of experts, the faithful
should be encouraged to read it to help them know the basic rules on how to
approach a biblical text. Aids provided for this purpose are of great value.
d. In this matter, the outstanding
exegesis of the Church Fathers (29) should be taken up again and properly
understood as well as the great medieval institutions of the "four senses
of Scripture", and interest in them kept alive. Not to be overlooked are
the various biblical practices and traditions which have sprung up in the
People of God through the saints, spiritual masters and confessors. In this
regard, theological and human learning can also serve a purpose as well as the
"history of effects" (Wirkungsgeschichte), especially in art,
which abounds with examples of a spiritual reading of the Bible. Since the
reading of the Bible by non-believers today shows its anthropological value, an
interpretation of this aspect might prove enriching. Sacred Scripture is read
in union with the Church, in all places and times, in the company of the great
cloud of witnesses to the Word, from the very first of the Church Fathers, the
many lives of the saints over the centuries to the Magisterium of today (30).
e. In addition to treating the classic
questions associated with the Bible, a request was made that the Synod also
consider, from the same biblical perspective, the present-day problems posed by
bioethics and inculturation. Bible groups have frequently asked: "How
do we go from our everyday lives to the Bible text and from the Bible text to
our everyday lives?" and "How can we read the Bible with our
lives and our lives with the Bible?"
f. A new problem in biblical hermeneutics
is emerging in the course of communicating the faith, requiring not only
understanding what the Bible says but also a familiarity with the present-day
culture, which is less bound to the oral and written word and more oriented
towards electronic communication. With people being bombarded by all kinds of
information technology, traditional forms of proclaiming the Word might be
difficult for the hearer.
CHAPTER III
The disposition required to hear the word
"Listen, My People" (Ps 50:7).
The bishops’ responses to the Lineamenta
point to the need to cultivate among the people, individually and in groups,
the practice of praying with the Word of God, which can prompt and nourish a
response in faith.
An Efficacious Word
23. The main figures involved in the communication of the Word are the
God who proclaims and the recipient, either individually or a community. If God
speaks and the believer is not listening, the Word is spoken but not heard.
Revelation in the Bible can therefore be said to be an encounter between God
and people who, in experiencing the one and only Word, together actually
"do" the Word. Faith acts and the Word creates faith.
The passage in Hebrews 4:12-13
together with that of Isaiah 55: 9-11, not to mention many other biblical
texts, attest to the unfailing effectiveness of the Word of God. How is this
effectiveness understood? Various reports from the bishops indicate that this
question still needs to be raised, because, at times, new Christians attribute
almost magical powers to reading the Bible, without personal commitment and
responsibility. In fact, the parable of the sower (cf. Mk 4: 1-20)
teaches that the Word of God shows its effectiveness, when obstacles are
removed and the proper conditions exist for the seed of the Word to produce
fruit.
The Word’s effectiveness is shown in the
Gospel passage in which the seed must die to produce fruit. Christ says that
his death was necessary to fulfil the plan of salvation. The cross then is the
power and wisdom of God. St. Paul tells the Christians at Corinth that the
Gospel is the "word of the cross" (1 Cor 1:18). The Word’s
effectiveness then comes from the cross; both the Word and the cross are two
aspects of a single plan. Their power is grounded in the dynamism of divine
love: "God so loved the world that he gave his only-begotten Son"
(Jn 3:16; cf. Rm 5:8). The fruits of the Word are obtained by the
person who believes in the love of God, who speaks the Word. In this way, the
potentiality of the Word of God is activated, realized and made truly personal.
The Believer: One Who Hears the Word
of God in Faith
24. "The obedience of faith is owed to the God who reveals." The
person is to listen to the One who gives through speaking, "freely
surrendering his entire self" (DV 5). In a person’s inner depths,
where the Word is heard, God gives the grace to respond in faith. This leads to
a disposition in each believer and entire communities to totally accept the
invitation of full communion with God and to do his will. (cf. DV 2).
This disposition of faith and communion is witnessed in every encounter with
the Word in spirited preaching and the reading of the Bible. For this reason,
in approaching the Scriptures, Dei
Verbum recommends what is universally confirmed about the Word of God:
"God...speaks to men and women as to a friend...so that he might invite
and take them into fellowship with himself." (DV 2). "In the
Sacred Books, the Father who is in heaven meets his children with great love
and speaks with them" (DV 21). Revelation is a communion of love,
which is oftentimes expressed in Sacred Scripture in terms of covenant. In
summary, through a proper disposition in prayer, "God and man talk
together; for ‘we speak to Him when we pray; we hear Him, when we read the
divine sayings’"
(DV 25) (31).
The Word of God transforms the lives of those
who approach him in faith. The Word never fails; it is renewed each day. This
requires, however, faith in the hearer. In many instances, Scripture attests
that hearing is what makes Israel the People of God: "If you will obey
my voice and keep my covenant, you shall be my own possession among all
peoples" (Ex 19:5; cf. Jer 11:4). Hearing leads to
belonging; hearing creates a bond and permits entrance into a covenant. In the
New Testament, we are directed to hear the Person of Jesus, the Son of God: "This
is my beloved Son, with whom I am well pleased; listen to him" (Mt
17:5).
The believer is one who hears. The person
who hears proclaims the presence of the one who speaks and desires to become
involved with him. The person who hears creates a living space in his heart for
the other. The person who hears confides in the one who speaks. Therefore, the
Gospels call for a discernment of what is heard (cf. Mk 4:24) and how it
is heard (cf. Lk 8:18). Indeed, we are what we hear! The human being
described in the Bible is a person capable of hearing, having a heart that
hears (cf. 1 Kgs 3:9). This kind of hearing is not simply listening to
passages from the Bible but a process of discerning the Word of God in the
Spirit, which demands faith and must come from the Holy Spirit.
Mary: Every Believer’s Model for
Receiving the Word
25. Salvation history has great examples of hearers and
evangelizers of the Word of God: Abraham, Moses, the prophets, Sts. Peter and
Paul, the other Apostles and the evangelists. In faithfully hearing the Lord’s
Word and communicating it to others, these people created a space for the
Kingdom of God.
From this vantage point, the Virgin Mary
assumes a central role as one who lived, in singular fashion, the encounter
with the Word of God, who is Jesus himself. She is then a model of every aspect
of hearing and proclaiming. Already possessing a familiarity with the Word of
God in her intense experience of the Scriptures of the Chosen People, Mary of
Nazareth, from the moment of the Annunciation to her presence at the foot of
the Cross, and even to her participation at Pentecost, receives the Word in
faith, meditates upon it, interiorizes it and intensely lives it (cf. Lk
1:38; 2:19, 51, Acts 17:11)). Because of her uninterrupted response of
"yes" to the Word of God, she knows how to take into account what is
happening around her and live the necessities of daily life, fully aware that
what she receives as a gift from the Son is a gift meant for everyone: in the
service of Elizabeth, at Cana and at the foot of the cross (cf. Lk 1:39;
Jn 2:1-12; 19: 25-27). Therefore, the words, uttered by Jesus in her
presence, are appropriately applied to her as well, "My mother and my
brothers are those who hear the word of God and do it" (Lk
8:21). "Since Mary is completely imbued with the Word of God, she is able
to become the Mother of the Word Incarnate" (32).
Mary’s way of hearing the Word of God
deserves special consideration. The Gospel text, "Mary kept all these
things, pondering them in her heart" (Lk 2:19), means that she
heard and knew the Scriptures, meditated upon them in her heart in an interior
process of maturation, where the mind is not separated from the heart. Mary
sought the spiritual sense of the Scriptures and found it, associating it (symallousa)
with the written words, the life of Jesus and the moments of discovery in her
personal history. Mary is our model not only for receiving the faith which is
the Word, but also for studying it. It is not enough for her to receive it. She
reflects on it. She not only possesses it, but values it. She not only gives it
her assent, but also develops it. In doing so, Mary becomes an example of faith
for all of us, from the most simple soul to the most scholarly of the Doctors
of the Church, who seek, consider and set forth how to bear witness to the
Gospel.
In receiving the Good News, Mary is the
ideal model of the obedience of faith, becoming a living icon of the Church in
service to the Word. Isaac of Stella states: "In the inspired Scriptures,
what is said in a universal sense of the virgin mother, the Church, is
understood in an individual sense of the Virgin Mary.... The Lord’s inheritance
is, in a general sense, the Church; in a special sense, Mary; and in an
individual sense, the Christian. Christ dwelt for nine months in the tabernacle
of Mary’s womb, he dwells until the end of the ages in the tabernacle of the
Church’s faith. He will dwell for ever in the knowledge and love of each
faithful soul (33)". She teaches us not to stand by as idle spectators
before the Word of Life, but to become participants, making our own the
"here I am" of the prophet (cf. Is 6:8) and allowing ourselves
to be led by the Holy Spirit, who abides in us. She "magnifies" the
Lord, discovering in her life the mercy of God, who makes her
"blessed," because "she believed that there would be a
fulfilment of what had been spoken to her from the Lord" (Lk
1:45). St. Ambrose says that every Christian believer conceives and begets the Word
of God. According to the flesh, Christ has only one mother; but, according to
the faith, everyone gives him birth (34).
Pastoral Implications
26. The following are important pastoral implications concerning faith in
the Word of God.
a. Faith may not be necessary in reading
the Bible. However, Faith is indeed necessary, if a person is to hear the Word
of God in the Bible. A Bible group does well if its members, while reading the
Bible, also receive instruction in the faith, so they can conform their lives
as Christians to the indications offered in the Bible as well as bring faith to
bear in difficult times.
b. People today need to hear a positive
and encouraging message which offers various ways of approaching the biblical
texts in a spiritual reading of the Bible, in prayer, in sharing the Word,
etc.... This is done primarily in viewing the Word not so much as a static
deposit of dogmatic truth or pastoral reference, but a font of living water,
where a person joyously awaits to hear the Lord through the events of everyday
life. The complete hermeneutic circle must be followed, namely, to believe so
as to understand, and to understand so as to believe; faith seeks understanding
and understanding opens the way to faith. The story of Emmaus remains an exemplary
model of the believer’s encounter with the Incarnate Word (cf. Lk
24:13-35).
c. "Hear, O Israel!", "Shema
Israel", is the first commandment of the People of God (Deut
6:4). "Hear" is also the first word of St. Benedict’s Rule. God
invites the faithful to hear with the ears of their heart. In the Bible, the
heart is not only the seat of feelings or emotion, but the in-depth core of the
person, where decisions are made. Therefore, a prolonged silence, unable to be
put into words, must be there, so that the Holy Spirit can reveal the intent
and understanding of the Word of God and unite himself silently to our spirit
(cf. Rom 8: 26-27).
d. Each person needs to hear like Mary and
with Mary, the Mother and Teacher of the Word of God. In the mysteries of the
Rosary, Mary provides the simple, universally applicable form to prayerfully
hearing the Word. Pope John Paul II has highlighted the richness of this
prayer, calling it "the Gospel compendium", where the announcement of
the mystery "allows God to speak" and permits "contemplating
Christ with Mary" (35). Moreover, the Church, like the Virgin Mary, the
Temple of the Spirit, in her silent, humble and hidden life, learns to bear
witness to this close relationship between the Word and Silence and the Word
and the Spirit of God. In the believer, this causes the hearing of the Word in
faith to become understanding, meditation, communion, sharing and fulfilment,
which are the components of Lectio Divina, the privileged manner of
approaching the Bible with faith.
e. A disposition of faith is linked to the
Word of God in all its signs and expressions. Faith receives a communication of
truth from the Word through a story or doctrinal formula. Faith recognizes the
Word of God to be the initial stimulus towards a fruitful conversion, the light
to respond to the many questions of the believer, the guidance in wisely
discerning reality and an invitation to do the Word (cf. Lk 8:21) and
not simply to read it or speak it; and, finally, the enduring font of
consolation and hope. Thus, believers must work towards recognizing and
ensuring the primacy of the Word of God in their lives, receiving it as the
Church announces it, understands it, explains it and lives it.
f. Finally, methods, employing appropriate
means, need to be devised to communicate the Word to the many people who are
unable to read.
THE WORD OF GOD IN THE LIFE OF THE CHURCH
"For as the heavens are higher
than the earth, so are my ways higher than your ways and my thoughts than your
thoughts. For as the rain and the snow come down from heaven, and return not
thither but water the earth, making it bring forth and sprout, giving seed to
the sower and bread to the eater, so shall my word be that goes forth from my
mouth; it shall not return to me empty, but it shall accomplish that which I
purpose, and prosper in the thing for which I sent it." (Is 55:9-11)
CHAPTER IV
The Word of God gives life to the Church
"The letter which God sent to humanity" (36)
When the Holy Spirit begins his activity
in the life of the People, one of the first and most compelling signs of his
presence is a love for the Word of God in the Scriptures and a desire to know
it more. This is so, because the Word of Scripture is a word personally
addressed by God, like a letter, to each one, in the concrete circumstances of
life. The communication has an extraordinary immediateness and power of
penetrating to the core of the human being. In fact:
– the Church is born from the Word of God
and lives by it;
– the Word of God sustains the Church throughout
her history;
– the Word of God permeates and animates,
through the power of the Holy Spirit, the entire life of the Church.
The Church is born and lives by the
Word of God
27. The Acts of the Apostles says that when Paul and Barnabas arrived in Antioch
"they gathered the Church together and declared all that God had done
with them, and how he had opened a door of faith to the Gentiles" (Acts
14:27).
As happened at Antioch and in the assembly
of Jerusalem in the people’s listening to Barnabas and Paul (cf. Acts
15:12), the Synod will surely witness "the miracles and prodigies"of
the Word. Indeed, the particular Churches report many experiences of the Word
of God: in the Eucharist; in Lectio Divina on the individual and
communal level; in days dedicated to the Bible; in Bible courses; in Gospel
groups and those which hear the Word of God; in diocesan biblical programmes;
in spiritual exercises; in pilgrimages to the Holy Land; in celebrations of the
Word; and in music, art, literature and cinema.
The Lineamenta
responses provide the following examples:
— After the Second Vatican Council, the Word
of God is being read more and more, primarily in reference to the Eucharistic
liturgy. Many Churches give the Bible a privileged place, exposing it in a
visible way next to the altar or on the altar, as is the case in the Eastern
Churches.
— Churches are notably increasing their
efforts to make Sacred Scripture accessible to people. Episcopal conferences,
dioceses, parishes religious communities, associations and movements are
involved in the great undertaking of the Word of God in a totally new manner
for the past ten years.
— In response to a growing desire, people
are being introduced to a taste for the Word of God; in some cases it is a
priority in relation to other demands of pastoral service. Having a taste for
the Jesus of the Gospel remains the basic need of people, even those most
unawares.
— Familiarity with the Word of God takes
many forms. In the ancient Christian world, the Bible was more of a lived
experience than a document to be read. Data from one part of the world
indicates that a meaningful use of the Bible needs to significantly increase
and that the faithful should become better aware of the fundamental, decisive
role of the Word of God in their Christian lives.
— In other geographic areas, a problem
arises more from a scarcity of means, especially Bible translations. The
efforts which our oftentimes poorer brothers and sisters make to come in
contact with the Word of God is truly edifying. An important reference to this
is found in the Note of the Pontifical Biblical Commission: "there is
reason to rejoice in seeing the Bible in the hands of people of lowly condition
and the poor; they can bring to its interpretation and to its actualization a
more penetrating light, because of their spiritual and existential point of
view, than that which comes from a learning that relies upon its own resources
alone" (37).
— A paradox is increasingly evident: the
faithful’s hunger for the Word of God is not always receiving an adequate
response in the preaching of the Church’s Pastors, because of a deficiency in
seminary preparation or pastoral practice.
The Word of God Sustains the Church
throughout History
28. The People of God is unceasingly drawing its energy from the Word.
The Word is not static; the Word speeds on (cf. 2 Thess 3:1) and
descends as a fruitful rain from heaven (cf. Is 55:10-11). This was the
case when the prophets spoke to the people, when Jesus spoke to the crowd and
his disciples and when the apostles spoke to the first communities, on through
the ages until our day. We can well say that the service of the Word of God
characterizes the various epochs recorded in the Bible and, subsequently, in
the history of the Church.
In the patristic era, the Scriptures were
the centre and source of theology, spirituality and the pastoral life. The
Church Fathers are the unequalled masters of what is called the
"spiritual" reading of the Scriptures, which, when done faithfully,
does not destroy the "letter," that is, the concrete, historical
sense, but allows a reading of the "letter" in the Spirit. In the
Middle Ages, Sacred Scripture was also the basis of theological reflection. The
approach at the time distinguished four senses of reading Scripture (literal,
allegorical, moral and anagogical) (38). The age-old tradition of Lectio
Divina is a monastic form of prayer. It serves as a source of artistic
inspiration and is transmitted to the faithful through various forms of
preaching and popular piety. Today, an increasingly critical spirit, scientific
progress and divisions among Christians and the consequent duty of ecumenism,
are leading—not without difficulty and debate—to a more proper methodological
approach and a better understanding of the mystery of Scripture in the heart of
Tradition. At present, the Church is experiencing a renewal based on the
centrality of the Word of God, the great plan of the Second Vatican Council,
which continues to the time of this Synod.
In the overall picture of the Church’s
living Tradition, each particular Church develops its own traditions and proper
character over time. In the process, history still shows signs of the
possibility of links, influence and exchanges among the Churches. In this case,
the responses to the Lineamenta
can be divided into two parts. On the one hand, the Word of God can be seen to
be spreading through the work of evangelization in the particular Churches of
the five continents. The Word is progressively being inculturated in them,
thereby becoming a source of animation of the faith of many people, the basis
of the Church’s communion, a testimony to the inexhaustible richness of the
mystery of the Word and the lasting font of inspiration and transformation of
culture and society. On the other hand, the biblical apostolate seems to be
encountering difficulties not only because of historical reasons related to
when evangelization was begun but also because of real problems in faith,
arising from different situations in life or the lack of economic resources.
The Word of God Permeates and
Animates Every Aspect of
the Church’s Life, Through the Power of the Holy Spirit.
29. The use of the Bible, the conception of the Church and pastoral practice
are all correlated. When the Holy Spirit creates harmony between the Scriptures
and the community, this correlation is properly achieved. Consequently,
respecting the interior need which moves the community to encounter the Word of
God is very important. At the same time, certain tendencies must be held in
check, e.g., an exaggerated spontaneity, overly subjective experiences and
superstitious practices. Attention also needs to focus on what the scriptural
text is saying, reflecting on it so as to understand its literal sense before
applying it to life. This is not always easy, because of the risk of fundamentalism.
This phenomenon affects anthropology, sociology and psychology, but, it is
applied in a particular way to the reading of the Bible and its subsequent
interpretation of the world. In Bible reading, fundamentalism takes refuge in
literalism and refuses to take into consideration the historical dimension of
biblical revelation. It is thus unable to fully accept the Incarnation itself.
This kind of interpretation is winning more and more adherents...even among
Catholics. It demands an unshakable adherence to rigid doctrinal points of view
and imposes, as the only source of teaching for Christian life and salvation, a
reading of the Bible which rejects all questioning and any kind of critical
research" (39). The extreme form of this type of tendency exists in the sects,
where Scripture is isolated from the dynamic and life-giving action of the
Spirit. As a result, the community atrophies and is no longer a living body,
but becomes a closed group which does not admit inner differences and plurality
and displays an aggressive attitude towards ways of thinking differing from its
own (40).
Instead, a community needs to keep alive a
docility to the Holy Spirit, and avoid the risk of extinguishing the Spirit
through an excessive activism or the showy aspects of the life of faith.
Likewise, the community should resists the danger of making the Church a
bureaucracy, limiting pastoral activity to its institutional aspects and
reducing Bible reading to one activity among others.
30. Jesus said that the Spirit guides the Church to the whole truth (cf. Jn
16:13), allowing her to understand the true sense of the Word of God and
ultimately leading her to the encounter with the Word itself, the Son of God,
Jesus of Nazareth. The Spirit is the soul and interpreter of Sacred Scripture,
which, therefore, "must be read and interpreted in the sacred Spirit in
which it was written" (DV 12). Guided by the Spirit, the Church
seeks to move ahead towards a deeper understanding so as to feed her children.
In doing so, she also draws in a special way from the study of the Fathers of
the Eastern and Western Churches (cf. DV 23), from theological and
exegetical research and from the lives of the saints and witnesses to the
faith.
In this regard, the line from the Pr
notanda on the subject of the Lectionary is worth quoting: "The
working of the Holy Spirit is needed if the Word of God is to make what we hear
outwardly have its effect inwardly. Because of the Holy Spirit's inspiration
and support, the Word of God becomes the foundation of the liturgical
celebration and the rule and support of all our life. The working of the Holy
Spirit precedes, accompanies and brings to completion the whole celebration of
the Liturgy. But the Spirit also brings home (cf. Jn 14:15-17, 25, 26;
15:26-16:15) to each person individually everything that is spoken in the
proclamation of the Word of God for the good of the whole gathering of the
faithful. In strengthening the unity of all, the Holy Spirit also fosters a
diversity of gifts and furthers their multiform operation" (41).
The Christian community is being built up
each day, allowing itself to be guided by the Word of God, under the action of
the Holy Spirit, who gives light, conversion and consolation. Indeed, "for
whatever was written in former days was written for our instruction, that by
steadfastness and by the encouragement of the scriptures we might have
hope" (Rm 15:4). The primary work of Pastors is to assist the
faithful in understanding how to encounter the Word of God under the guidance
of the Spirit. In a particular way, they are to teach how this process takes
place in the spiritual reading of the Bible with a disposition of listening and
prayer. In this regard, St. Peter Damascene states: "Whoever has
experienced the spiritual sense of the Scriptures knows that the simplest word
of Scripture and the most profound are uniquely one, both having the salvation
of humankind as their purpose" (42).
Pastoral Implications
31. If the Word of God is the source of life for the Church, Sacred
Scripture must essentially be considered as a vital food. This involves:
a. maintaining a constant check on the
effective place the Word of God has in life of the community, on the most
constructive experiences and the recurring risks.
b. understanding the history and the
diffusion of the Word of God in one’s own community, diocese, nation, continent
and the Church in general, in order to recognize the great wonders of God (magnalia
Dei), to perceive better what needs are to be addressed and what
initiatives must be undertaken and to raise solidarity with communities through
material and spiritual resources.
c. realizing, in an incisive manner, a
pastoral program animated by the Word of God and recognizing and promoting the
unique role of the particular Churches in communion among themselves. Their
fruitful initiatives as the People of God, united to the Bishop, from which
great and small experiences arise, create the continuous activity of the Word
of God in the different communities.
CHAPTER V
The Word of God in the many services of the Church
"The Bread of Life from the Table of both God's Word and Christ's
Body" (DV 21)
Ministry of the Word
32. "Like the Christian religion itself, all the preaching of the
Church must be nourished and regulated by Sacred Scripture" (DV
21). This specific obligation, recalled at the Second Vatican Council, requires
real effort.
The particular Churches are undertaking
programmes of service to the Word of God in various settings and situations. A
prime place is being given to experiencing the Word of God in the Eucharistic
liturgy and the sacraments. Responses recommend Lectio Divina as an
ideal, that is, the prayerful reading of the Word of God, individually or in
groups. Catechesis should serve as an introduction to Sacred Scripture and its
programmes and catechisms themselves, not to mention preaching and popular
piety, should be grounded in the Bible. Furthermore, a biblical apostolate
needs to create an encounter with the Word of God through forming and guiding
Bible groups in such a way as to ensure that the Word, the Bread of Life, also
becomes the material bread of assistance to the poor and suffering. Study and
meetings, especially in interreligious and intercultural exchanges, urgently
need to give an appreciable place to the Word of God in relation to culture and
the human spirit. To realize these objectives requires an attentive faith, an
apostolic zeal and a creative, well-done, ongoing pastoral programme, geared at
promoting the spirit of communion. The need for a pastoral programme
continually based on the Bible has never been greater.
From the perspective of unity and
interaction, the dynamic character of the Word of God’s encounter with the
person needs to be recognized and fully assisted, a dynamism which underlies
all the Church’s pastoral activity. By necessity, the Word proclaimed and heard
becomes the Word celebrated in the Liturgy and sacraments, so as to inspire a
life lived according to the Word in communion, charity and mission (43).
An Experience in Liturgy and Prayer
33. Particular Churches have many experiences in common. For a
majority of Christians the world over, the celebration of the Eucharist on
Sundays is the sole encounter with the Word of God. The People of God have a
growing consciousness of the importance of liturgies of the Word of God,
prompted in part by the reference and revision of them in the new Lectionary.
In this regard, some responses mention that they want to see a better thematic
coordination of the three readings as well as a greater fidelity in
translations to the original texts. Homilies could clearly stand improvement.
In certain cases, the Liturgy of the Word is serving as a form of Lectio
Divina. Work remains in encouraging the lay faithful’s participation in
praying the Liturgy of the Hours. At the same time, some indicate that the
People of God have never really been introduced to a theology of the Word of
God in the liturgy. Some still live it passively, unaware of its sacramental
character and unmindful of the riches contained in the Introductions of
the liturgical books, sometimes because bishops lack interest. The many signs
and gestures proper to the Liturgy of the Word are oftentimes an external
formality without interior understanding. On occasion, the relation of the Word
of God to the sacraments, particularly the Sacrament of Penance, appears to be
given little value.
The Theological-Pastoral Foundation:
Word, Spirit, Liturgy and Church
34. Persons in every area of Church life need a better understanding of the
liturgy as the privileged place of the Word of God, where the Church is
built-up. Consequently, some fundamental points are important to bear in mind.
— The Bible is the book of a people and
for a people, received as an inheritance and a testament given to readers
to make present in its life the history of salvation therein recorded in
writing. Therefore, a mutual, life-giving relationship exists between the
People and the book. The Bible becomes alive in the People’s reading it. The
People cannot exist without the Book, because it contains its reason for
existence, its calling and its very identity.
— The mutual relationship between the
People and Sacred Scriptue is celebrated in the liturgical assembly, which is
the place where the work of receiving the Bible takes place. In this regard,
the discourse of Jesus in the Synagogue at Nazareth (cf. Lk 4:16-21)
takes on a particular significance. What took place then also takes place each
time the Word of God is proclaimed in the liturgy.
— The proclamation of the Word of God in
the Scriptures results from the action of the Spirit. The power which made the
Word into a book, now, in the liturgy, transforms the book into the Word.
Indeed, the liturgical tradition in Alexandria has a double epiclesis,
namely, an invocation of the Spirit before the proclamation of the readings and
a second after the homily (44). The Spirit guides the presider in the prophetic
task of understanding, proclaiming and adequately explaining the Word of God to
the assembly and, in a parallel way, invoking a just and worthy reception of
the Word by the gathered community.
— Through the Holy Spirit, the
liturgical assembly hears Christ "himself who speaks when the Holy
Scriptures are read in the Church" (SC 7) and receives the
covenant, which God renews with his People. Thus, Scripture and the liturgy
converge in the single purpose of bringing the People into dialogue with the
Lord. The Word which goes forth from the mouth of God and is attested to in the
Scriptures returns to God in the form of the prayerful response of the People
(cf. Is 55:10-11).
— During liturgical celebrations, the
proclamation of the Word in the Scriptures is a deeply dynamic dialogue, a
dialogue which reaches its highest degree of dynamism in the Eucharistic
assembly. Throughout the history of the People of God, both in biblical and
post-biblical times, the Bible has been, from the very beginning, the book
providing assistance in God’s relationship with his People, namely, the book of
worship and prayer. Indeed, the Liturgy of the Word "is not so much a time
for meditation and catechesis as a dialogue between God and his People,
a dialogue in which the wonders of salvation are proclaimed and the demands of
the Covenant are continually restated" (45).
— An integral part of the Word’s relation
to the liturgical action is praying the Liturgy of the Hours. Though
deeply important for the entire Church, the Liturgy of the Hours has particular
significance in the consecrated life. The Liturgy of the Hours is particularly
adapt in a formation to prayer, primarily because the Psalms best illustrate
the divine-human character of Sacred Scripture. The Psalms are the
school of prayer, where the person who sings or recites them learns to hear,
interiorize and interpret the Word of God.
— In addition to receiving the Word of God
in personal and communal prayer, all Christians have the unavoidable
responsibility to receive it in liturgical prayer. This requires a new outlook
towards Sacred Scripture, one which sees the Bible more than a written book,
but a proclamation of and testimony to the Person of Jesus Christ by the Holy
Spirit. According to a previously cited passage from the Second Vatican
Council, "Christ is present in his Word, since it is he himself who speaks
when the Holy Scriptures are read in the Church" (SC 7).
Consequently, "Sacred Scripture is of the greatest importance in the
celebration of the liturgy" (SC 24).
The Word of God and the Eucharist
35. Oftentimes, the Liturgy of the Word is not sufficiently prepared or
is not properly linked to the Liturgy of the Eucharist. An intimate bond exists
between the Word and the Eucharist as seen in scriptural testimony (cf. Jn
6), confirmed by the Fathers of the Church and reasserted by the Second Vatican
Council (cf. SC 48, 51, 56; DV 21, 26; AG 6, 15; PO 18;
PC 6). In this regard, the Church’s great Tradition has many significant
expressions which can serve as examples: "Corpus Christi intelligitur
etiam Scriptura Dei" ("The Divine Scriptures are also considered
the Body of Christ") (46), and "Ego Corpus Iesu Evangelium puto"
("I consider the Gospel to be the Body of Christ") (47).
The increasing consciousness of Christ’s
presence in the Word is proving beneficial in the immediate preparation for the
celebration of the Eucharist as well as in the action of uniting oneself with
the Lord in the celebration of the Word. Consequently, this Synod, while always
maintaining the priority of the Sacrament of the Eucharist, looks to reflect in
a special manner on the relation of the Word of God to the Eucharist (48). St. Jerome observes in the matter: "The Lord’s flesh is real food
and his blood real drink; this is our true good in this present life: to
nourish ourselves with his flesh and to drink his blood in not only the
Eucharist but also the reading of Sacred Scripture. In fact, the Word of God,
drawn from the knowledge of the Scriptures, is real food and real drink"
(49).
The Word and the Economy of the
Sacraments
36. The Word must be lived in the economy of the Sacraments, being seen
as not only the communication of truth, teachings and moral precepts, but the
reception of power and grace. Such an understanding not only creates an
encounter for the person who hears in faith, but makes it a real celebration of
the covenant.
Some responses call for consideration to
equally be given to various forms of encountering the Word in the liturgical
action, the sacraments, the celebration of the liturgical year, the Liturgy of
the Hours and sacramentals. Particular attention needs to be given to the
Liturgy of the Word in the celebration of the three Sacraments of Christian
Initiation: Baptism, Confirmation and the Eucharist. A renewed consciousness is
required in proclaiming the Word during various celebrations, particularly the
individual celebration of the Sacrament of Penance. An appreciation of the Word
of God is also called for in the many forms of preaching and popular piety.
Pastoral Implications
37. The Eucharist, specifically the Sunday Eucharist, deserves primary
attention in pastoral activity, because "the table of the Word and the
Bread of Life" are intimately bound together (DV 21). The Eucharist
is "the privileged place where communion is ceaselessly proclaimed and
nurtured" (50).Since Sunday Mass is the sole moment of sacramental
encounter with the Lord for most Christians, zealously fostering authentic,
joyous Eucharistic Liturgies becomes both a task and a gift. The principal aim
of proclamation and the Christian life in general is the Eucharist, celebrated
in a manner which shows the intimate union of Word, sacrifice and communion.
Care is needed in ensuring that the
various parts of the Liturgy of the Word proceed in an harmonic way (the
proclamation of the readings, the homily, the profession of faith and the
prayer of the faithful), mindful of their intimate connection with the Eucharistic
liturgy (51). The One spoken of in the texts makes himself present in the total
sacrifice of himself to the Father.
Introductions to liturgical books, which explain elements in the
liturgy, need to be given greater value, especially the Prænotanda of
the Roman Missal, the Anaphore of the Eastern Churches, the Ordo
Lectionum Missæ, the Lectionaries, and the Divine Office, all
of which should be included in the liturgical formation of Pastors and the
faithful, together with the Constitution on the Sacred Liturgy of the Second
Vatican Council.
Less division of passages and greater
fidelity to original texts are needed in translation work. Since rite and word
are to be intimately connected in the liturgy (cf. SC 35), encountering
the Word of God comes about through the specific character of the signs at play
in the liturgical celebration, for example, the positioning of the ambo, the
care of the liturgical books, a proper style of reading, and the procession and
incensation of the Gospel.
In the Liturgy of the Word, maximum
attention should be given to a clear, understandable proclamation of the texts
and a homily based on the Word (52). This requires competent, well-prepared
readers who, for this purpose, need to be formed in schools, even ones which
might be established by the diocese. At the same time, the Word of God might be
better understood, if the lector made a brief introduction on the meaning of
the reading to be proclaimed.
In the homily, preachers need to make a
greater effort to be faithful to the biblical text and mindful of the condition
of the faithful, providing them assistance in interpreting the events of their
personal lives and historical happenings in the light of faith. This biblical
aspect can opportunely be supplemented with the basics of theology and
morality. Consequently, a proper formation of future ministers is
indispensable. Some recommend the blending of hymns and music to the
communication of the Word of God and a greater appreciation of words and
silence. Outside of the liturgy, various forms of dramatization of the Word of
God are possible in writings, figures and also noble artistic works, such as,
religious shows.
Some want religious communities,
especially monastic ones, to assist parish communities in discovering a taste for
the Word of God in liturgical celebrations. Since people are displaying an
interest in participating in the Liturgy of the Hours, consideration needs to
be given today on how to make this excellent means of communicating the Word of
God more accessible to the faithful and a greater part of pastoral life.
Lectio Divina
38. Praying with the Word of God is a privileged experience,
traditionally called Lectio Divina. "Lectio Divina is a reading,
on an individual or communal level, of a more or less lengthy passage of
Scripture, received as the word of God and leading, at the prompting of the
Spirit, to meditation, prayer and contemplation" (53). The whole Church
seems again to be giving specific attention to Lectio Divina. In some
places, people have traditionally employed it. In certain dioceses, the
practice has progressively increased after the Second Vatican Council. Many
communities are seeing it as a new form of prayer and Christian spirituality of
significant benefit in the ecumenical movement. At the same time, some see the
need to take into consideration the real possibilities among the faithful and
adapt this classic form to different situations in such a way as to conserve
the essence of this reading in prayer, while highlighting its nutritive value
for a person’s faith. Lectio Divina is a reading of the Bible which goes
back to the beginnings of Christianity and has been a part of the Church
throughout her history. Monasteries kept the practice alive. Today, however,
the Spirit, through the Magisterium, proposes Lectio Divina as an
effective pastoral instrument and a valuable tool in the Church in the
education and spiritual formation of priests, in the everyday lives of
consecrated women and men, in parish communities, in families, associations and
movements and in the ordinary believer—both young and old—who can find in this
form of reading a practical, accessible means, for individuals or entire
communities, to come in contact with the Word of God (cf. OT 4) (54).
According to Pope John Paul II: "It
is especially necessary that listening to the Word of God should become a
life-giving encounter, in the ancient and ever valid tradition of Lectio
Divina, which draws from the biblical text the living word which questions,
directs and shapes our lives " (55). His Holiness,
Pope Benedict XVI specifies that this comes "through the use of new
methods, carefully thought through and in step with the times" (56). In particular, the Holy Father recalls for youth that "it
is always important to read the Bible in a very personal way, in a personal
conversation with God; but, at the same time, it is also important to read it
in the company of people with whom one can advance..." (57). He urges them "to become familiar with the Bible, and to have it
at hand so that it can be your compass pointing out the road to follow"
(58). In a message addressed to various persons, especially young people, the
Holy Father expresses his heartfelt desire that the practice of Lectio
Divina spread as an important element in renewing faith today. He states:
"I would like in particular to recall and recommend the ancient tradition
of Lectio Divina: the diligent reading of Sacred Scripture accompanied
by prayer brings about that intimate dialogue in which the person reading hears
God who is speaking, and in praying, responds to him with trusting openness of
heart (cf. DV 25). If it is effectively promoted, this practice will
bring to the Church—I am convinced of it—a new spiritual springtime. As a
strong point of biblical ministry, Lectio Divina should therefore be
increasingly encouraged, also through the use of new methods, carefully thought
through and in step with the times. It should never be forgotten that the Word
of God is a lamp for our feet and a light for our path (cf. Ps 119:
105)" (59).
The newness of Lectio Divina among
the People of God requires an appropriate pedagogy of initiation which leads to
a good understanding of what is treated and provides clear teaching on the
meaning of each of its steps and their application to life in both faithful and
creatively wise manner. Various programmes, such as the Seven Steps, are
already being practiced by many particular Churches on the African continent.
This form of Lectio Divina receives its name from the seven moments of
encounter with the Bible (acknowledging the presence of God, reading the text,
dwelling on the text, being still, sharing insights, searching together and
praying together) in which meditation, prayer and sharing the Word of God are
central. In various places, Lectio Divina is called by another name, for
example, "the School of the Word" or "Reading in Prayer".
Because of rapidly changing and oftentimes divisive situations in people’s
lives today, the hearer/reader of the Word of God is different from the
hearer/reader of the past, requiring that the clergy, consecrated persons and
the lay faithful receive a formation which is instructive, patient and ongoing.
In this regard, the sharing of experiences, drawn from listening to the Word (collatio)
(60), or practical applications, above all, in works in
charity (actio), already being done in some places, can be useful. Lectio
Divina should become a source of inspiration in various practices of the
community, such as, spiritual exercises, retreats, devotions and religious
experiences. An important aim is to help a person mature in reading the Word
and wisely discern reality.
Lectio Divina is not confined to a few, well-committed
individuals among the faithful nor to a group of specialists in prayer.
Instead, Lectio Divina is a necessity element of an authentic Christian
life in a secularized world, which needs contemplative, attentive, critical and
courageous people who, at times, must make totally new, untried choices. These
particular undertakings will not be purely routine nor come from public opinion
but will result from hearing the Word of the Lord and perceiving the mysterious
stirring of the Holy Spirit in the heart.
The Word of God and the Service of
Charity
39. Diakonia
or the service of charity is the vocation of the Church of Jesus Christ in
response to the charity shown by the Word of God Incarnate in his words and
deeds.
The Word of God should lead to love of
neighbour. Many communities demonstrate that the encounter with the Word is not
limited to hearing alone or celebrations in themselves but seeks to become a
real commitment, by individuals or a community, to the poor, who are a sign of
the Lord present in our midst. This understanding underlies a liberationist
approach to the Bible. "A decisive factor" in the further development
of this approach and its benefits to the Church "will rest in clarifying
its hermeneutical presuppositions, its methods and its coherence with the faith
and the Tradition of the Church as a whole" (61).
The Word of God’s relation to charity
urgently needs to be shown, since charity is particularly powerful in causing
an encounter with the Word of God for both believers and non-believers alike.
The Holy Father, Pope Benedict XVI attests to this association in his
Encyclical Letter Deus
Caritas Est in pointing to the three elements which make up the
essential nature of the Church: proclamation of the Word of God (kerygma-martyria),
celebration of the sacraments (leitourgia) and the exercise of the
ministry of charity (diakonia). The Holy Father writes: "The Church
cannot neglect the service of charity any more than she can neglect the
Sacraments and the Word" (62). The Encyclical Letter Spe
Salvi states that "the Christian message was not only
‘informative’ but ‘performative’. That means: the Gospel is not merely a
communication of things that can be known—it is one that makes things happen
and is life-changing. The dark door of time, of the future, has been thrown
open. The one who has hope lives differently; the one who hopes has been
granted the gift of a new life" (63). The basis for the relationship
between the Word and charity is clearly the example of the Word-made-flesh
himself, Jesus of Nazareth who "went about doing good and healing all that
were oppressed by the devil, for God was with him" (Acts 10:38).
Many pages of Sacred Scripture not only
recommend but command respect for justice towards one’s neighbour (cf. Deut
24:14-15; Am 2:6-7; Jer 22:13; Joel 5:4). Faithfulness to
the Word of God exists when the first form of charity is realized in a respect
for the rights of the human person and in defence of the oppressed and those
who suffer. For this reason, specific importance is rendered by communities of
faith, grounded in Bible reading, which also include the poor, who need to hear
the message of consolation and hope. With his Word, the Lord, who loves life,
desires to enlighten, guide and bring comfort to believers throughout their
lives and in every aspect of those lives—in work, at celebrations, in times of
suffering, at leisure, in duties to family and society and in life’s every
moment—so that all might test everything and hold fast to what is good (cf. 1
Thess 5:21), thereby coming to know God’s will and put it into practice
(cf. Mt 7:21).
Exegesis of Sacred Scripture and
Theology
40. "The study of the sacred page is, as it were, the soul of sacred
theology" (DV 24). Undoubtedly, the Lord is owed praise for the
fruits produced in the period after the Second Vatican Council, one of which is
the commitment of a great number of exegetes and theologians who study and
explain the Scriptures "according to the sense of the Church" and
interpret and present the Word, written in the Bible, within the context of a
living Tradition. In doing so, they also take into account the heritage of the
Church Fathers and the guidelines of the Magisterium (DV 12). In this
way they offer assistance to Pastors in their ministry, and thereby merit a
word of gratitude and encouragement (64).
In one sense, because the Word of God was
made flesh and dwelt among us (cf. Jn 1:14), the Spirit is prompting us
to meditate on the new itinerary which he intends to pursue among the people of
our time. At the same time, that same Spirit sends us forth to gather the
people’s prospects and challenges to the Word. Both aspects call for new
efforts in study as well as service to the community.
Study in this area requires a programme
set up according to the guidelines of the Magisterium, in a knowledge, method
of research and process of interpretation which must focus on the fullness
given by the spiritual sense of the sacred text (65). In the course of work,
the apparent division between exegetical research and theological formulation
needs to be overcome and lead to reciprocal collaboration. Theology will then
use biblical data in an objective fashion, and exegetical research will not
limit itself to a literal interpretation only but recognize and communicate the
theological content present in the inspired text. In particular, theological
study is to work hand-in-hand with a theology of Sacred Scripture as an
assistance in understanding and appreciating the truth of the Bible in the life
of faith, in the dialogue with cultures and in reflecting on present-day
anthropological currents, moral questions, faith and reason and the dialogue
with the great religions.
Exegetical and theological study is also
to appreciate the testimony from Sacred Tradition, such as the liturgy and the
Fathers of the Church. From those dedicated to study, the Christian community
expects "appropriate helps", which might assist the ministers of the
Divine Word to offer "the nourishment of the Scriptures for the People of
God, to enlighten their minds, strengthen their wills, and set their hearts on
fire with the love of God" (DV 23). To achieve this, some responses
call for an ongoing constructive dialogue among exegetes, theologians and
Pastors, which would lead to translating theological reflection into proposals
for a more incisive evangelization. Generally speaking, greater attention
should be given to the recommendations found in Optatam
Totius on the subject of teaching theology and biblical exegesis and
the reflection on methodology in preparation to form future pastors. For
the most part, these recommendations are still waiting to be implemented.
The Word of God in the Life of the
Believer
41. The consciousness that the Word of God is an inestimable gift leads
to the responsibility to receive that gift in faith. Therefore, inherent to
hearing the Word is—as Jesus says—doing the Word (cf. Mt 7:21). The
Church has always preached a conduct of life in keeping with the Word, seeking
to build formation on a biblical spirituality.
The kind of relation believers have with
the Word of God is clearly determined by their faith. A study of the responses
reveals that for some the Bible is seen purely as a cultural object with no
effect on life, while others, instead, display a certain affection for the book
but without knowing why. Generally speaking, however, like the types of soil in
the parable of the sower, there are also those who yield fruit, thirty, sixty
and one-hundred fold (cf. Mk 4:20). Experience is proving that progress
in catechetics and spirituality are among the most appealing and promising
aspects of the encounter of the Word of God with his People.
The basis for a believer’s vital
relationship to the Bible is summarized in Dei
Verbum as holding fast to the Sacred Scriptures through diligent sacred
reading and careful study (cf. DV 25), because the Bible is the
"the pure and everlasting source of spiritual life" (DV 21).
An authentic spirituality of the Word demands "that prayer should
accompany the reading of Sacred Scripture, so that God and man may talk
together; for ‘we speak to Him when we pray; we hear Him when we read the
divine sayings’" (DV 25) (66). St. Augustine confirms this:
"Your prayer is your word addressed to God. When you read the Bible God
speaks to you; when you pray you speak to God" (67). The faithful must
learn in their Christian lives what leads to truly reading the Bible with
faith. In doing so, they will make their hearts into a library of the Word
(68).
The Word of God has an impact on the life
of faith, not primarily as a collection of doctrinal questions or a series of
ethical principles, but as God’s love inviting the believer to a personal
encounter with him and as a manifestation of his ineffable greatness in the
Paschal Mystery. The Word of God presents the salvific plan of the Father for
each person and for all peoples. The Word questions, exhorts and incites the
believer on the road of discipleship and in the following of Christ; prepares a
person to accept the transforming action of the Spirit; greatly promotes
communion and the creation of deep bonds of fellowship; and inspires a
commitment to spreading the Word. Such is the case, especially for consecrated
persons.
Some aspects related to the subject need
attentive consideration. First of all, the Word of God is encountered by those
who are poor in spirit, both interiorly and exteriorly, "for you
know the grace of our Lord Jesus Christ, that though he was rich, yet for your
sake he became poor, so that by his poverty you might become rich" (2
Cor 8:9). To be poor in spirit is a way of being, like Jesus, one who hears
the Word of the Father and announces it to the poor (cf. Lk 4:18). Some
persons, especially women, work under great hardship, watch over the family,
dedicate themselves to their children and, with an ardent faith, provide
multiple services to their neighbours, reminiscent of the Psalms and the
Gospels. The witness of a good life makes reading the Bible credible.
The masters of the spiritual life describe
certain situations where the Word can nourish the life of the believer, thereby
creating a biblical spirituality: a deep interiorizing of the Word;
persevering in trials with the Word’s inspiration; and continuing the spiritual
warfare against all erroneous and hateful words, thoughts and deeds. The
Bible is also under the sign of the cross, where the Crucified Christ is
present. The above situations exist in many religious communities and centres
of spirituality which offer real assistance in deepening an experience of the
Word of God.
THE WORD OF GOD IN THE
MISSION OF THE CHURCH
"And he came to Nazareth, where he
had been brought up; and he went to the synagogue, as his custom was, on the Sabbath
day. And he stood up to read; and there was given to him the book of the
prophet Isaiah. He opened the book and found the place where it was written,
‘The Spirit of the Lord is upon me, because he has anointed me to preach good
news to the poor. He has sent me to proclaim release to the captives and
recovering of sight to the blind, to set at liberty those who are oppressed, to
proclaim the acceptable year of the Lord.’ And he closed the book, and gave it
back to the attendant, and sat down; and the eyes of all in the synagogue were
fixed on him. And he began to say to them, ‘Today this scripture has been
fulfilled in your hearing’" (Lk
4: 16-21).
The Mission of the Church
42. The Church’s mission to proclaim the Good News is intricately bound
to experiencing the Word of God in life. In the school of that same Word
Incarnate, the Church becomes aware that her frequent encounters with Christ
are themselves a word and living experience to be communicated to all in
response to the Lord’s command. Today, the Church’s mission in service to the
Word of God is addressed to a wide variety of individuals: peoples and groups
of persons, those in socio-cultural contexts where Christ and his Gospel are
unknown or are not yet well grounded; communities of Christians ardent in faith
and life; and, in some places, entire groups of baptized who no longer consider
themselves members of the Church, leading a life far from Christ and his Gospel
(69). Consequently, the situation requires a
consideration of a proper response in a diversified missionary activity of the
Word of God in the Church.
CHAPTER VI
Towards a "wide access to sacred scripture" (DV
22)
The Mission of the Church is to Proclaim the Word and Build the Kingdom of God.
43. At the beginning of this new millennium, the Church’s mission is to be
nourished by the Word through being a servant of the Word in the work of
evangelization (70).
Undoubtedly, proclaiming the Gospel is the
raison d’etre of the Church and her mission. This implies that she lives
what she preaches. Doing so in a decisive manner will ensure that what she
proclaims is credible, despite the need and weakness of her members. In
responding to the Word of God, the People of Israel said: "All that the
Lord has spoken we will do, and we will be obedient" (Ex 24:7).
At the Sermon on the Mount, Jesus also invited his disciples to make the same
response (cf. Mt 7: 21-27).
In the Lord’s teachings, proclamation of
the Word of God has the Kingdom of God as its inner power and content (cf. Mk
1: 14-15). The Kingdom of God is the Person of Jesus himself who offers
salvation to everyone through his words and deeds. Consequently, in preaching
Jesus Christ, the Church participates in the steady growth of the Kingdom of
God—illustrated in the Gospel story of the seed that sprouts (cf. Mk
4:27)—which everyone is invited to accept.
St. Paul’s lament, "Woe to me if I
do not preach the Gospel!" (1 Cor 9:16), also finds a
compelling resonance in the Church today, becoming for all Christians not a
simple fact but a call to serve the Gospel for the world’s sake. Truly, as
Jesus said, "the harvest is plentiful" (Mt 9:37); it is
also richly diversified. Many people have never heard the Gospel and are
awaiting it to be proclaimed a first time, especially on the continents of
Africa and Asia, while others have forgotten the Gospel and look to a new
evangelization. A bold, shared testimony of a life lived according to the Word
of God, as seen in the life of Jesus, is a prerequisite in being faithful to
the mission of the Church.
In this regard, difficulties exist,
and always will, which impede the Gospel’s proclamation and hearing the Lord.
Various reasons are given: for example, relativism and secularism in today’s
culture; the world’s many demands and an activism in life which stifles the
spirit, accounting for a notable difficulty in interiorizing the Gospel
message; and a lack of assistance in many regions which makes the use of the
Bible, its translation and distribution impossible. Moreover, the sects and
fundamentalism hinder a proper interpretation of the Bible. Bringing the Word
of God to people is an important mission which implies a deep conviction of sentire
cum Ecclesia.
One of the first requirements for an
effective Gospel proclamation is trust in the transforming power of the Word in
the heart of the one who hears. Indeed, "the word of God is living and
active ... discerning the thoughts and intentions of the heart" (Heb
4:12). A second requirement, particularly noticed and credible today, is to
proclaim the Word of God as the source of conversion, justice, hope, fellowship
and peace. Other requirements are boldness, courage, the spirit of poverty,
humility, coherence, and the friendliness of the one who serves the Word of God.
According to St. Augustine: "we should clearly understand that the
fulfillment and the end of the Law, and of all Holy Scripture, is
love...Whoever, then, thinks that he understands the Holy Scriptures, or any
part of them, but puts such an interpretation upon them as does not tend to
build up this twofold love of God and our neighbour, does not yet understand
them as he ought" (71). In summary, the Holy Father, Pope Benedict XVI,
insists that receiving the Word of God, which is love, necessitates proclaiming
the Lord in the exercise of justice and charity (72).
The Mission of the Church is
Fulfilled in Evangelization and Catechesis
44. Throughout the history of the People of God, the proclamation of the
Word has taken place by means of evangelization and catechesis. Since the
Second Vatican Council, the Bible has enjoyed a very close relation to
evangelization in its various forms, from its initial proclamation to ongoing
catechesis. Everywhere, national catechisms and the directories inspired by
them have the Bible as a distinctive feature, giving first place to the Word of
God drawn from Scripture. However, a central point needs clarification: the
integration in treating the Bible of a knowledge of the faith, proposed by
Tradition and the Magisterium.
In principle, the Second Vatican Council states specifically:
"By the same word of Scripture the ministry of the word also, that is,
pastoral preaching, catechetics and all Christian instruction, in which the
liturgical homily must hold the foremost place, is nourished in a healthy way
and flourishes in a holy way" (DV 24). Pope John Paul II observed
that "the work of evangelization and catechesis...is drawing new life from
attentiveness to the Word of God" (73). The General Directory for
Catechesis is more precise regarding "the Word God, the font of
catechesis" by insisting: "Catechesis will always draw its content
from the living source of the Word of God transmitted in Tradition and the
Scriptures" (74).
It is important to remember that the Word
of God in catechesis should not be seen as a mere object of academic study.
Instead, from the vantage point of Revelation, encountering Sacred Scripture in
catechesis is to be understood as an act with which God himself speaks to
people, as he does in liturgical celebrations. The biblical texts are to
communicate an experience of the abiding and gracious presence of God, who does
not cease to manifest himself to humanity. In this manner, catechesis is
closely bound to Lectio Divina which itself is an experience, originating
at a young age, of listening and praying the Word of God.
45. Practically speaking, attention needs to be given to the forms of
communication of the Word of God together with the current demands of the
faithful according to their age and the spiritual, cultural and social
situations in their lives, as indicated in the General Directory for
Catechesis and the Catechetical Directories of the various
particular Churches (75).
The celebrations of the liturgical year,
the courses for Christian Initiation and ongoing formation are particularly
appropriate occasions for evangelization (76). By often
drawing from the Word of God, the catechumenate and mystogogical catechesis
provides an effective biblical outlook which can also have a beneficial effect
on popular piety. Direct contact with the Scriptures has an important role and
is a primary aim: catechesis "must imbibe and permeate itself with
biblical and evangelical thought, spirit and attitudes by constant contact with
them" (77).
Because of the Word of God’s particular
effects on culture, greater appreciation needs to be given to teaching the
Bible in schools, especially in courses on religion, by presenting a complete
course in learning the most significant Bible texts and the methods of
interpretation adopted by the Church. For this purpose, the Catechism of the
Catholic Church is "a valid and legitimate instrument for
ecclesial communion and a sure norm for teaching the faith" (78). However, the Catechism is not intended to be a substitute for
biblical catechesis but a means to integrate it in a broader vision of the
Church.
Significant cultural and social changes
taking place in the world call for a catechesis that helps to explain the
"difficult pages" of the Bible, primarily in the Old Testament, which
give a certain view of history, science and the moral life, particularly
ethical behaviour and how God is portrayed. Working towards an overall solution
needs to take into account what is provided by not only exegesis and theology
but also anthropology and pedagogy.
Finally, preaching in its many forms
remains not only one of the pre-eminent means of communicating the faith in the
Church but also, perhaps, the one most exposed to the judgment of the faithful.
A well-planned approach needs to be taken in forming preachers of the Word (cf.
DV 25). As for the process of communication, the Apostolic Exhortation Evangellii
Nuntiandi of Pope Paul VI, continues to have a timely character,
particularly when it declares the primacy given to personal witness in
proclaiming the Word of God and its transmission in the family and everyday
experiences.
CHAPTER VII
The Word of God in serving and forming
the People of God
Holding Fast to Scripture (cf. DV 25)
The formation of the faithful in receiving
and communicating the Word of God is a particularly important pastoral
commitment. Dei
Verbum refers to this duty by recalling the multi-faceted value of the Word
of God and by clearly indicating the tasks, responsibilities and formation
programme.
The Hunger and Thirst for the Word
of God (cf. Am 8:11):
Attention to the Needs of the People of God
46. Knowledge, understanding and practice of the Word are seen as needing
consideration. Knowledge concerns the true nature of the Word and its
means of communication, Scripture and Tradition, along with the service
provided by the Magisterium. Though considerable work has been done since the
Second Vatican Council, the need for clarity and certainty on what Revelation
offers is truly great. As previously noted, the main problem in understanding
is the interpretation and inculturation of the Word of God. Difficulties exist
in biblical practice. Many people do not have a translation of the Bible
available.
Today, other aspects need to be borne in
mind. For example, illiteracy in many parts of the world poses problems in
reading. For many, learning depends primarily on seeing and hearing; as a
result it is momentary and limited. In certain parts of the world the
prevailing religious culture does not allow immediate access to the Bible.
"In Sacred Scripture, the
marvellous ‘condescension’ of eternal wisdom is clearly shown" (DV 13).
47. Evidence seems to show that the Spirit is
recommending to the particular Churches to again read the documents of the
Second Vatican Council, especially the four Constitutions, with Dei
Verbum at the centre, and making them the object of catechesis for the
entire People of God in such a way as to bring people to a better consciousness
of them. The theology of revelation, the theology of Scripture, the relation of
the Old to the New Testament and divine pedagogy are significant topics which
can only be treated in a working programme of catechesis and a structured study
of the Bible.
This requires, by necessity, a method of
approach and vital supports. The Word of God can be heard in a variety of ways.
The essential matter, however, is that the Word can truly touch hearts and
become a living Word and not just a Word which is simply heard or known.
Consequently, nothing can substitute for the habitual, patient dedication of a
person to prayer. Simple assistance, accessible to everyone, and encouragement
need to be offered. Various movements, Catholic Action among them, provide ways
to apply the Word of God to everyday life. Today, the technology and the means
which put people in contact with the Bible are many and generally well-done,
including commentaries, introductory materials to the Bible, Bibles for
children and young people, spiritual books and scholarly and popular magazines
on the Bible, not to mention the vast field of simple and elaborate means which
serve to communicate the Word of God. The Bread of the Word needs to be offered
and made understandable to our brothers and sisters in the faith. This calls
for solidarity between the particular Churches on various levels, including
material support.
All that concerns the new forms of
communication requires fresh and proper thinking. Familiarity with the Sacred
Scriptures is not an easy task. Like the minister of the Queen of Ethiopia,
understanding the contents of a biblical text requires a pedagogy which begins
in Scripture itself and leads to an understanding and acceptance of the Good
News of Jesus (cf. Acts 8:26-40). Above all, such a programme needs to
follow creative and Gospel-inspired ways of putting into practice the teaching
of Dei
Verbum, which, in its time, provided an authentic qualitative and
quantitative access to the Word of God contained in the Scriptures.
Bishops in the Ministry of the Word
48. The Second Vatican Council teaches that "bishops have the
responsibility to give the faithful entrusted to them suitable instruction in
the right use of the divine books" (DV 25). Consequently, according to the
munus docendi of bishops, this task is directly related to the person of the
bishop as both a hearer and servant of the Word (79). In the world of
communications, the bishop ought to be a fit communicator of the wisdom
contained in the Bible, not so much through his learning on the subject as his
habitual contact with the sacred books, becoming thereby a guide for all those
who open the Bible each day. Making the Word of God and the Sacred Scriptures
the soul of his pastoral activity, the bishop is capable of bringing the
faithful to encounter Christ, the Font of Life. The Holy Father, Pope Benedict
XVI has pointed out the need to educate the people in reading and meditating on
the Word of God as spiritual food, "so that, through their own experience,
the faithful will see that the words of Jesus are spirit and life (cf. Jn
6:63). ...We must build our missionary commitment and the whole of our lives on
the rock of the Word of God. For this reason, I encourage the Bishops to strive
to make it known " (80). Therefore, the best way to foster a taste for the
Sacred Scriptures is for the bishop himself to be formed by the Word of God. He
has the continual possibility of helping the faithful taste Scripture. Each
time he speaks to Christ’s faithful, especially priests, he can give some
example and wisdom from Lectio Divina. If he engages in this practice
regularly and presents it in a simple manner, the faithful will be led to true
knowledge. Every Bible practice and every initiative to foster it—surely the
aim of the ministry of Pastors—is to be considered the way of the Church and
the basis of every devotion.
The Task of Priests and Deacons
49. Knowledge of and familiarity with the Word of God is also of prime
importance for priests and deacons in their calling to the ministry of
evangelization. The Second Vatican Council states that, by necessity, all the
clergy, primarily priests and deacons, ought to have continual contact with the
Scriptures, though assiduous reading and attentive study of the sacred texts,
so as not to become idle preachers of the Word of God, hearing the Word only
with their ears while not hearing it with their hearts (cf. DV 25; PO 4). In
keeping with this conciliar teaching, canon law speaks of the ministry of the
Word of God entrusted to priests and deacons as collaborators of the Bishop
(81).
By being in daily contact with the Word,
priests and deacons draw the life necessary to resist being conformed to the
mentality of the world and receive the ability wisely to discern personal
matters and those of the community so that, in their apostolic activity, they
can zealously guide the People of God in the ways of the Lord. Consequently,
instruction and pastoral formation inspired by the Word of God are a necessity.
Developments in biblical learning, various needs and the ever-changing pastoral
situation demand an ongoing formation.
The task of proclamation calls for
recourse to specific initiatives, for example, a full appreciation of the Bible
in all pastoral projects. In every diocese a biblical pastoral programme, under
the guidance of the bishop, can insert the Bible into the Church’s great
initiatives in evangelization and catechesis. If this is done, the Word of God
can be seen as the basis for and manifestation of communion among the clergy
and laity, and, consequently, among parishes, communities of the consecrated
life and ecclesial movements.
From the vantage point of priestly
service, seminary formation increasingly calls for a greater, up-to-date knowledge
of exegesis and theology, a solid formation in the pastoral use of the Bible
and a true and proper initiation into biblical spirituality, without neglecting
an instruction in a passionate love for the Word expressed in service to the
People of God. Members of the clergy, then, are asked to dedicate themselves to
being students of Sacred Scripture, even through higher studies.
Various Ministries of the Word of
God
50. Biblical and liturgical renewal
requires servants of the Word of God, primarily in the liturgy and then in
other forms of communicating the Bible. As for service in the liturgy, the
ministry of the Word of God is realized in proclaiming the readings and, in a
special way, in the homily. The proclamation of the Word in the liturgy is an office
proper to the instituted ministry of lector. In his absence, a qualified lay
man or woman can proclaim the readings. The homily is to be done only by an
ordained minister (82). In certain cases, canon law makes provisions for the
laity to preach in a Church or oratory (83).
Servants of the Word include catechists,
the leaders of Bible groups and those who have a role in the formation of the
laity in the liturgy, charitable activity and the teaching of religion in
schools. The General Directory for Catechesis lists the required competencies.
The matter of pastoral assistants is receiving special attention in all
particular Churches, as seen in both the great hunger for Sacred Scripture and
the difficulties encountered in rendering the services needed.
The Task of the Laity
51. As members of the Church through Baptism and sharers in Christ’s
priestly, prophetic and royal office, the lay faithful participate in the
salvific mission which the Father entrusted to his Son for the salvation of all
peoples (LG 34-36) (84). Through exercising their mission, they "are made
sharers in the appreciation of the Church's supernatural faith, that ‘cannot
err in matters of belief’ (LG 12) and sharers as well in the grace of the Word
(cf. Acts 2:17-18; Rev 19:10). They are also called to allow the newness and
the power of the Gospel to shine out everyday in their family and social life
(85). In this way, their faithfulness to his Word contributes to building the
Kingdom of God.
In exercising their mission in the world,
the laity have the responsibility to proclaim the Good News to mankind in the
everyday circumstances of their lives. In the prophetic style of Jesus of
Nazareth, the proclamation of the Word of God "ought to appear to each
person as a solution to his problems, an answer to his questioning, a widening
of his values and an overall fulfilment to his aspirations" (86).
On their journey of encountering the Word
of God, the lay faithful ought not to be passive listeners but active
participants in every area touched by the Bible: in higher studies, in the
service of the Word in the liturgy and catechetics and in leadership in various
Bible groups. The laity’s service, however, calls for different competencies
which require a specific biblical formation. The following are some special
tasks: the Bible in the Christian initiation of children; the Bible in the
pastoral care of youth, for example, in World Youth Days;
and the Bible for the infirm, soldiers, and those in prison.
A privileged means of encounter with the
God who speaks is catechesis within families which can be enhanced with the
Bible passages and preparation of the readings of the Sunday liturgy. The
family’s task is to introduce children to Sacred Scripture through reading the
great stories of the Bible, especially the life of Jesus, and through prayer
inspired by the Psalms or other pertinent books.
Movements or groups, such as associations,
aggregations and new communities, also deserve greater consideration. Though
they be very different among themselves as to their methodology and fields of
commitment, they share a common trait in rediscovering the Word of God and
giving it a privileged place in their spiritual-pedagogical programmes which sustain
and nourish their spiritual lives. They can provide effective formation
programmes which focus on a true assimilation of the Word of God. By placing
great importance on the Word of God, they can teach their members how to live
the privileged moment of the Church’s liturgy and engage in personal prayer.
Within these groups praying the Office and Lectio Divina are also practiced as
moments of spiritual nourishment.
The task at-hand is to ensure that, in the
course of this ardent encounter with the Word of God, ecclesial communion and
charity are always exercised towards the faithful who do not belong to these
groups
The Service of Consecrated Persons
52. Persons in the consecrated life have a special role in this programme of the Word
of God in the life of the Christian people. The Second Vatican Council
emphasizes that they, "in the first place, should have recourse daily to
the Holy Scriptures in order that, by reading and meditating on Holy Writ, they
may learn ‘the surpassing worth of knowing Jesus Christ’ (Phil
3:8)" (PC 6) and find renewed energy in their work of instruction
and evangelization, especially among the poor, the lowly and the least, through
the writings of the New Testament, "especially the Gospels, which are ‘the
heart of all the Scriptures’...This will lead, in ways proper to each person's
particular gifts, to setting up schools of prayer, spirituality and the
prayerful reading of the Scriptures" (87).
Consecrated persons should make the
biblical text the object of a daily ruminatio and reference-point in
personal and communal discernment in view of their work of evangelization. When
a person begins to read Sacred Scripture–insists St. Ambrose–God comes to walk
with him in the earthly paradise (88). The prayerful reading of the Word, done
with the young, is the way leading to a renewed increase in vocations and a
fruitful adherence to the Gospels and to the spirit of their founders, so much
desired by the Second Vatican Council and recently proposed to persons in the
consecrated life by His Holiness, Pope Benedict XVI (89). In particular,
consecrated persons are to value their contact with the Word of God in the
community, which will lead to fraternal communion and a joyous sharing of their
experiences with God in their lives and will assist their growth in the
spiritual life (90).
Pope John Paul II stated: "The Word
of God is the first source of all Christian spirituality. It gives rise to a
personal relationship with the living God and with his saving and sanctifying
will. It is for this reason that from the very beginning of Institutes of
Consecrated Life, and in a special way in monasticism, what is called Lectio
Divina has been held in the highest regard. By its means the Word of God is
brought to bear on life, on which it projects the light of that wisdom which is
a gift of the Spirit " (91).
Everyone Should Have Access to the
Word of God at All Times.
53. The Church maintains that "easy access to Sacred Scripture
should be provided for all the Christian faithful" (DV 22) (92),
because "every person has a right to the truth" (93). This is a
prerequisite for mission today. Oftentimes, however, a true encounter with
Scripture in the Church risks being lost because it is subjective and
arbitrary. Consequently, pastoral activity must forcefully and credibly foster
Sacred Scripture by proclaiming, celebrating and living the Word in the
Christian community, engaging in dialogue with the cultures of our time,
putting the Word at the service of truth and not current ideologies and
promoting the dialogue which God desires to have with each person (cf. DV
21).
To achieve this, appropriate support must
be given to spreading Bible practice, in establishing Bible movements among the
laity, providing for the formation of leaders of Bible groups, especially among
the young (94), and teaching the faith through the Word of God, even to
immigrants and those who are searching for meaning in life.
Since "the first areopagus of
the modern age is the world of communication, which is unifying humanity...The
use of the media has become essential for evangelization and catechesis. In
fact, the Church would feel herself guilty before God if she did not take
advantage of those powerful instruments...In them she finds in a new and more
effective forum a platform or pulpit from which she can address the
multitudes" (95).(cf. NA 11). Ample room is given in due proportion
to new methods and forms of communication in the transmission of the Word of
God, such as: radio, TV, theatre, cinema, music and songs, including the latest
media, CD, DVD, Internet, etc. A good use of the media in pastoral activity
requires serious, committed and trained persons. The message must also be
integrated into the "new culture" created by modern communication,
with new elements, new techniques and a new psychology (96).
Finally, references should be made to the
existence and work of the Catholic Biblical Federation (CBF), instituted in
1968 by Paul VI to propagate the teaching of the Second Vatican Council on the
Word of God.
CHAPTER VIII
The Word of God and the grace of communion
The Word of God: The Bond of
Ecumenism
54. The Holy Father, Pope Benedict XVI has given primary importance to the
full, visible union of all disciples of Jesus Christ and its impact on the
witness to the Gospel (97). Christians have two realities in common: the Word
of God and Baptism. Through embracing these gifts, the ecumenical movement can
reach fulfilment. The farewell discourse of Jesus in the Upper Room forcefully
illustrates that this unity is manifested through a common witness to the Word
of the Father, spoken by the Lord (cf. Jn 17:8). According to the Holy
Father, Pope Benedict XVI: "Listening to the Word of God is a priority for
our ecumenical commitment. Indeed, it is not we who act or who organize the
unity of the Church. The Church does not make herself or live of herself, but
from the creative Word that comes from the mouth of God. To listen to the word
of God together; to practice the Lectio Divina of the Bible, that is,
reading linked with prayer; letting ourselves be amazed by the newness of the
Word of God that never ages and is never depleted; overcoming our deafness to
those words that do not correspond with our prejudices and our opinions; to
listen and also to study, in the communion of believers of all ages; all these
things constitute a path to be taken in order to achieve unity in the faith as
a response to listening to the Word" (98).
Generally speaking, it is gratifying to
see the Bible being used today as a major point of encounter in prayer and
dialogue between the Church and ecclesial communities. The faith that unites us
and the differences in interpreting of the same Word are an invitation to
rediscover together the reasons responsible for divisions. At the same time,
progress done in ecumenical dialogue with the Word of God can undoubtedly lead
to other benefits. A good example of this, in the last decade, is the positive
effect of a commonly-agreed-upon Traduction oecuménique de la Bible (TOB),
and the collaboration of various Christian Bible Associations which have
fostered understanding and dialogue among the different confessions. However,
the common bond in ecumenism, from the beginning of the last century until the
present, is the communal invocation of God, inspired by the Holy Spirit, who
fosters the spirit of ecumenism among Christians. According to the Second
Vatican Council, "this change of heart and holiness of life, along with
public and private prayer for the unity of Christians, should be regarded as
the soul of the whole ecumenical movement" (UR 8).
The Word of God: Source of Dialogue
between Christians and Jews
55. Special attention is given to the Jewish people. Christians and Jews
are both children of Abraham, grounded in the same Covenant, because God, who
is always faithful to his promises, has not revoked the first Covenant (cf. Rm
9-11) (99). According to Pope John Paul II, "this people was
gathered together and led by God, the Creator of heaven and earth. Thus its
existence is not a mere fact of nature or culture, in the sense that through
culture man displays the resources of his own nature. It is a supernatural
fact. This people perseveres in spite of everything because they are the people
of the Covenant, and despite human infidelities, the Lord is faithful to his
Covenant" (100). Christians and Jews share a major part of the canonical
books of the Bible. Christians refer to their "Holy Scriptures" (cf. Rm
1:2) as the Old Testament. This close relationship based on the Bible gives a
unique character to the dialogue between Christians and Jews. In this regard,
the Pontifical Biblical Commission’s document, entitled The Jewish People
and their Sacred Scriptures in the Christian Bible (101) reflects on the
close association of the two in faith, which is equally mentioned in Dei
Verbum (cf. DV 14-16). Recognizing Jesus of Nazareth to be a
"son of the Jewish people " (102) can lead to a better understanding
of his Person. Jesus is and always will be a Jew.
Particular consideration should be given
to the following two points. Firstly, the Jewish understanding of the Bible can
be of assistance in the Christian understanding and study of the Bible (103).
In some cases, ways to study Sacred Scripture together are being developed—and
can be further developed—providing occasion to learn from each other, while
closely respecting each’s differences. Secondly, efforts need to be made to
eliminate every form of anti-Semitism. The Second Vatican Council emphasized
that the Jews "should not be presented as rejected or accursed by God, as
if this followed from the Holy Scriptures" (NA 4). On the contrary,
Pope John Paul II often made reference to the fact that, because of Abraham, we
can and should become a source of blessing for each other and the world (104).
Interreligious Dialogue
56. Making reference to what the Magisterium of the Church has expressed
up until now (cf. AG 11; NA 2-4) (105), and the various responses which arrived, the following points call for
reflection and evaluation. The Church, sent to bring the Gospel to all creation
(cf. Mk 16:15), encounters a great number of followers of traditional
religions and those which possess sacred books with their own way of
understanding them. Everywhere she encounters persons who are actively
searching or simply awaiting the "Good News". In every case, the
Church feels herself duty-bound to the Word which saves (cf. Rm 1:14).
Positively speaking, an effort should be made to discern the "seeds of the
Word" (semina Verbi) among people, which can serve as a genuine
preparation for the Gospel (106). Religions and spiritual traditions which
especially merit attention because of their age and diffusion, such as
Hinduism, Buddhism, Jainism, Taoism, ought to be objects of study by Catholics,
in light of a faithful, respectful dialogue.
In particular way, "the Church
regards with esteem also the Muslims. They adore the one God, living and
subsisting in Himself; merciful and all- powerful, the Creator of heaven and
earth, who has spoken to humankind" (NA 3). As Christians and Jews
, Muslims also look to Abraham, seeking to imitate him in his submission to God
whom they worship, above all, with prayer, alms and fasting. Although they do
not recognize Jesus as God, they venerate him as a prophet and honour Mary his
virgin mother (cf. NA 3). They await the day of judgment and value the
moral life.
The dialogue of Christians with Muslims
and members of other religions is an urgent need, providing mutual
understanding and working together in promoting religious, ethical and moral
values, thereby, contributing to the building of a better world.
The encounter in Assisi in 1986 is a
reminder that hearing God must lead to eliminating every form of violence,
because his Word becomes active in the heart through the promotion of justice
and peace (107). The Holy Father, Pope Benedict XVI has said:
"We must seek paths of reconciliation and learn to live with respect for
each other's identity" (108) .
When considering the Bible in relation to
the sacred texts of other religions, due care is required so as not to fall
prey to syncretism, superficial approaches or a distortion of the truth,
because of various conceptions about the inspiration of such sacred texts.
Particular attention is given to the many sects at work in different
continents, who take up the Bible in an improper manner and apply methods at
odds with the Church.
The Bible is not exclusively for
Christians; it is a treasure for all humanity. Through fraternal and personal
contact, it can become the source of inspiration for those who do not believe
in Christ.
The Word of God: Leaven in Modern
Cultures
57. Throughout the centuries the book of the Bible has entered cultures,
so much so as to inspire various fields of knowledge, including philosophy,
pedagogy, science, art and literature. Biblical thought can so penetrate as to
become the summary and soul of culture itself. In an essay on the Encyclical Fides et Ratio,
the then Cardinal Ratzinger wrote: "Already in the Bible is formulated a patrimony
of pluralistic religious and philosophical thought coming from the various
cultures of the world. The Word of God develops in the context of a series of
encounters with the man’s search to respond to his ultimate questions. It does
not fall directly from heaven, but is properly a synthesis of cultures "
(109). The economic and technological influence of a widely diffused
mass-media, strongly inspired by secularism, calls for an intense dialogue
between the Bible and culture. At times, this dialogue can be dialectical but
it is always full of potential in proclaiming the Word, because of its richness
in meaning. In this way, the Word of the Lord can prove to be a freeing
experience.
To do this, the Word of God must enter as
leaven in a pluralistic and secularized world, in the modern areopaghi,
bringing "the power of the Gospel into the very heart of culture and
cultures" (110), to purify them, elevate them and make them instruments of
the Kingdom of God. This task requires an inculturation of the Word of God
which is done in a serious manner, so as to adequately prepare a person to
weigh opposing factors and to clearly sets forth the Christian mystery and its
beneficial effects in people’s personal lives. The process requires research in
the so-called "history of effects" (Wirkungsgeschichte) of the
Bible on culture and on a common ethos, for which the Bible is rightly
referred to and valued as the "Great Code," especially in the
West. According to Pope Benedict XVI: "Today more than ever, reciprocal
openness between the cultures is a privileged context for dialogue between
people committed to seeking an authentic humanism, over and above the
divergences that separate them. In the cultural arena too, Christianity must
offer to all a very powerful force of renewal and exaltation, that is, the Love
of God who makes himself human love" (111). Many centres for culture
throughout the Catholic world are undertaking this work with great seriousness
and merit.
The Word of God and Human History
58. During the Second Vatican Council, Pope Paul VI described the Church
as the "servant of humanity"(112) guiding the world towards the
Kingdom of God, according to the measure of Jesus Christ, the Perfect Man (GS
22). The Church, then, recognizes the mark of God on history, resulting from
the freedom of the individual which is sustained by divine grace.
In this context, the Church is aware that
the Word of God is read in the events and signs of the times with which God
manifests himself in history. According to the Second Vatican Council, "to
carry out such a task [serving the world], the Church has always had the duty
of scrutinizing the signs of the times and of interpreting them in the light of
the Gospel. Thus, in language intelligible to each generation, she can respond
to the perennial questions which men ask about this present life and the life
to come, and about the relationship of the one to the other" (GS
4). Immersed in human events, she therefore must "decipher authentic signs
of God's presence and purpose in the happenings, needs and desires in which
this People has a part along with other people of our age" (GS 11).
In this way, exercising her prophetic role by means of her members, she will be
able to help humanity encounter in history the way leading from death to life.
In this regard, the Holy Spirit calls the
whole Church to proclaim the Word of God as the source of grace, freedom,
justice and peace and the safeguard of creation. The Church is also to put the
Word of the Lord into practice in various ways, in collaboration with all
people of good will. The Church’s members draw sustenance, above all, from the
words and example of Jesus himself and use as a reference point and a source of
encouragement the first words spoken by God in the Bible in creating the world
and the human person: "God saw that...it was good...very good" (Gen
1:4-31). Through the due means of culture, the Bible, then, provides
inspiration and motivation in the duty to promote justice and human rights, to
participate as Catholics in public life and to care for the environment as a
commonly shared heritage.
In this way, the Word of God, planted by
Christ as the seed of God’s Kingdom, makes its way through human history (cf. 2
Thess 3:1). When Jesus returns in glory, that Word will resound in an
invitation to participate fully in the joy of the Kingdom (cf. Mt 25:24).
In response to this sure promise, the Church cries out in ardent prayer:
"Maranatha" (1 Cor 16:22) "Come Lord Jesus!"
(Rev 22:20).
"Let the word of Christ dwell in
you richly, teach and admonish one another in all wisdom, and sing psalms and
hymns and spiritual songs with thankfulness in your hearts to God. And whatever
you do, in word or deed, do everything in the name of the Lord Jesus, giving
thanks to God the Father through him" (Col 3:16-17).
The Word of God: Gift to the Church
59. In his great goodness, the Triune God wished to communicate to
humanity the mystery of his life hidden for ages (cf. Eph 3:9). In his
Only begotten Son, Jesus Christ, God the Father spoke his final Word, through
the Spirit, to each person who comes into the world. A attentive listening
to the Word is fundamental to a personal encounter with God. Living
according to the Spirit results from making room for the Word and allowing it
to be born in one’s heart. No one can fathom the depths of the Word of God.
However, only in the previously mentioned manner can the Word take hold of and
convert a person, making him discover its riches and secrets, widening his
horizons and promising freedom and full human development (cf. Eph
4:13). Knowing Sacred Scripture is one of the charisms of the Church; she
transmits this knowledge to believers who are open to the Spirit.
According to St. Maximus the Confessor:
"The Words of God, if pronounced by rote and not heard, have no resonance
in the actions of those who merely speak them. But rather, if they are
pronounced and put into action, they have the power to dispel demons and help
people build God’s dwelling in their hearts and make progress in works of
justice "(113). This comes about through an act of praise arising from the
heart, without the use of words, a prayer which flows from simplicity and
adoration, after the example of Mary, the Virgin who listened so well that
every Word of God was taken up and lived in love (cf. Deut 6:5; Jn
13:34, 35).
The Church, as the community of believers,
is called by the Word of God. It is the privileged place in which the believer
encounters God who continues to speak in the liturgy, prayer and the service of
charity. Through the Word celebrated, especially in the Eucharist, the faithful
insert themselves more and more in Church communion which has its origin in the
Trinity, the mystery of infinite communion.
The Father, who in the love of the Holy
Spirit creates all that exists through his Son and for his Son (cf.
In response to the mandate of the Risen Lord,
the Church, the community of his disciples, guided by the Apostles, is sent to
proclaim salvation always and everywhere, in faithfulness to the Word of the
Master: "Go into all the world and preach the Gospel to the whole
creation" (Mk 16:15).
(1) Cf. SYNODUS
EPISCOPORUM, Relatio Finalis Synodi Episcoporum Exeunte Coetu Secundo:
Ecclesia sub Verbo Dei Mysteria Christi Celebrans pro Salute Mundi (07.12.1985),
B, a), 1-4: Enchiridion del Sinodo dei Vescovi 1, EDB, Bologna 2005, pp.
2316-2320.
(2) BENEDICTUS XVI, Adhort. Apost.
Post-Syn. Sacramentum
caritatis (22.2.2007), 6; 52: AAS 99 (2007) 109-110; 145.
(3) IOANNES PAULUS II, Litt. Enc Redemptoris Missio
(7.12.1990), 56: AAS 83 (1991) 304.
(4) Cf. BENEDICTUS XVI, Litt. Enc. Deus
Caritas Est (25.12.2005), 1: AAS 98 (2006) 217.
(5) S. IRENAEUS, Adversus Haereses IV,
34, 1: SChr 100, 847.
(6) Cf. S. BERNARDUS, Super Missus Est,
Homilia IV, 11: PL 183,86.
(7) ORIGENES, In Johannem V, 5-6: SChr
120, 380-384.
(8) BENEDICTUS XVI, Ad
Conventum Internationalem Sacred Scripture in the Life of the Church
(16.09.2005): AAS 97 (2005) 957. Cf. PAULUS VI, Epist. Apost. Summi
Dei Verbum (04.11.1963): AAS 55 (1963) 979-995; IOANNES PAULUS II,
Weekly General Audience (22.05.1985): L’Osservatore Romano: Weekly Edition
in English, 27.05.1985, pp. 1-2; Discourse
on the Interpretation of the Bible in the Church (23.04.1993):
L’Osservatore Romano: Weekly Edition in English, 28.04.1993, pp. 3-4, 6;
BENEDICTUS XVI, Angelus
(06.11.2005): L’Osservatore Romano: Weekly Edition in English,
09.11.2005, p. 1.
(9) Cf. CATECHIMUS CATHOLICAE
ECCLESIAE , 825.
(10) BENEDICTUS XVI, Ad
Conventum Internationalem Sacred Scripture in the Life of the Church
(16.09.2005): AAS 97 (2005) 956.
(11) S. HIERONIMUS, Com. In Is.,
Prol: PL 24, 17.
(12) Cf. CATECHISMUS CATHOLICAE ECCLESIAE, 120.
(13) Cf.
PONTIFICIA COMMISSIO BIBLICA, L’Interprétation de la Bible dans l’Église (15.04.1993),
IV, C3: Enchiridion Vaticanum 13, EDB, Bologna 1995, p. 1724.
(14) Cf.
PONTIFICIA COMMISSIO BIBLICA, Le peuple juif et ses Saintes Écritures dans
la Bible chrétienne (24.05.2001), 19: Enchiridion Vaticanum 20, EDB,
Bologna 2004, pp. 570-574.
(15) S. AUGUSTINUS, Quaestiones in
Heptateucum, 2, 73: PL 34, 623; cf. DV, 16.
(16) S. GREGORIUS MAGNUS, In Ezechielem,
I, 6, 15: CCL 142, 76.
(17) Cf. CATECHISMUS CATHOLICAE
ECCLESIAE, 83; RATZINGER J. Commento alla Dei Verbum, L Th
K, 2, pp. 519-523.
(18) Cf.
(19) Cf.
PONTIFICIA COMMISSIO BIBLICA, L’interprétation de la Bible dans l’Église (15.04.1993),
IV, A-B: Enchiridion Vaticanum 13, EDB, Bologna 1995, pp. 1702-1714.
(20) Cf. ibidem.,
I, A-F, pp. 1568-1634.
(21) Cf. CATECHISMUS CATHOLICAE ECCLESIAE, 115-119; PONTIFICIA
COMMISSIO BIBLICA, L’interprétation de la Bible dans l’Église (15.04.1993),
IV, A-B: Enchiridion Vaticanum 13, EDB, Bologna 1995, pp. 1628-1634.
(22) Cf. CATECHISMUS CATHOLICAE ECCLESIAE, 117.
(23)
PONTIFICIA COMMISSIO BIBLICA, L’interprétation de la Bible dans l’Église (15.04.1993),
IV, A-B: Enchiridion Vaticanum 13, EDB, Bologna 1995, pp. 1648-1650.
(24) Ibidem, I, pp. 1568-1628.
(25) Cf. CATECHISMUS CATHOLICAE
ECCLESIAE, 109-114..
(26) BENEDICTUS XVI, Address
to the Bishops of Switzerland (7.11.2006): L’Osservatore Romano:
Weekly Edition in English, 22.11.2006, pp. 5, 10; cf. RATZINGER J., Jesus
of Nazareth, Doubleday, New York 2007, pp. XI-XXIV.
(27) MISSALE
ROMANUM, Ordo Lectionum Missae: Editio typica altera, Libreria Editrice
Vaticana, Città del Vaticano 1981: Praenotanda, n. 8.
(28)
PONTIFICIA COMMISSIO BIBLICA, L’interprétation de la Bible dans l’Église
(15.04.1993), IV, A-B: Enchiridion Vaticanum 13, EDB, Bologna 1995, p.
1650.
(29) Cf. ibidem, III, B 2, pp.
1672-1676.
(30) Cf. BENEDICTUS XVI, Ad Sacrorum
Alumnos Seminarii Romani Maioris (19.02.2007): AAS 99 (2007) 254.
(31) S. AMBROSIUS, De Officiis
Ministrorum, I, 20, 88: PL 16, 50.
(32) BENEDICTUS XVI, Litt. Enc. Deus
Caritas Est (25.12.2005), 41: AAS 98 (2006) 251.
(33) Isaac de
Stella, Serm. 51: PL 194, 1862-1863, 1865.
(34) Cf.
(35) IOANNES PAULUS II, Epist. Apost. Rosarium
Virginis Mariae (16.10.2002), 1; 3; 18; 30: AAS 95 (2003) 5, 7,
17, 27.
(36) S. GREGORIUS MAGNUS, Registrum,
Epistolarum V, 46, ed. Ewald-Hartmann, pp. 345-346.
(37)
PONTIFICIA COMMISSIO BIBLICA, L’interprétation de la Bible dans l’Église (15.04.1993),
IV, A-B: Enchiridion Vaticanum 13, EDB, Bologna 1995, p. 1724.
(38) Cf. CATECHISMUS CATHOLICAE ECCLESIAE, 115-119.
(39) Cf.
PONTIFICIA COMMISSIO BIBLICA, L’interprétation de la Bible dans l’Église
(15.04.1993), IV, A-B: Enchiridion Vaticanum 13, EDB, Bologna 1995, p.
1630.
(40) Cf. IOANNES PAULUS II, Discourse
on Interpreting the Bible in the Church (23.04.1993): L’Osservatore
Romano: Weekly Edition in English, (28.04.1993), p. 4.
(41) MISSALE
ROMANUM, Ordo Lectionum Missae: Editio typica altera, Libreria Editrice
Vaticana, Città del Vaticano 1981: Praenotanda, n. 9.
(42) PETRUS DAMASCENUS, Liber II,
vol. III,
159: La Filocalia, vol. 3º, Torino 1985, p. 253.
(43) Cf. CONGREGATIO PRO CLERICIS,
Directorium Generale pro Catehesi (15.08.1997), pp. 47-49: Enchiridion
Vaticanum 16, EDB, Bologna 1999, pp. 662-664.
(44) Cf. Euchologion Serapionis,
19-20, ed. JOHNSON, M.E., The Prayers of Serapion of Thmuis (Orientalia
Christiana Analecta 249), Roma 1995, pp. 70-71.
(45) IOANNES PAULUS II, Epist. Apost. Dies
Domini (31.05.1998), 41: AAS 90 (1998) 738-739.
(46) WALTRAMUS,
De Unitate Ecclesiae Conservanda: 13, ed. W. Schwenkenbecher, Hannover
1883, p. 33: "Dominus enim Iesus Christus ipse est, quod praedicat Verbum
Dei, ideoque Corpus Christi intelligitur etiam Evangelium Dei, doctrina Dei,
Scriptura Dei."
(47) ORIGENES, In Ps. 147: CCL
78, 337.
(48) Cf. BENEDICTUS XVI, Adhort Apost.
Post-Syn. Sacramentum
caritatis (22.02.2007), 44-46: AAS 99 (2007) 139-141.
(49) S. Hieronymus, Commentarius in
Ecclesiasten, 313: CCL 72, 278.
(50) IOANNES PAULUS II, Litt. Apost. Novo
Millennio Ineunte (06.01.2001), 36: AAS 93 (2001) 291.
(51) Cf. BENEDICTUS XVI, Adhort Apost.
Post-Syn. Sacramentum caritatis (22.02.2007), 44-48: AAS
99 (2007) 139-142.
(52) Cf. ibidem,
46; AAS 99 (2007) 141.
(53)
PONTIFICIA COMMISSIO BIBLICA, L’interprétation de la Bible dans l’Église (15.04.1993),
IV, C 2: Enchiridion Vaticanum 13, EDB, Bologna 1995, p. 1718.
(54) Cf. IOANNES PAULUS II, Adhort. Apost.
Post-Syn. Pastores
Dabo Vobis (25.03.1992), 47: AAS 84 (1992) 740-742; BENEDICTUS XVI, Meeting
of the Youth of Rome and the Lazio Region (06.04.2006); L’Osservatore
Romano: Weekly Edition in English, 12.04.2006, pp. 6-7; Message
for the 21st World Youth Day (22.02.2006): L’Osservatore
Romano: Weekly Edition in English, 01.03.2006, p. 3.
(55) IOANNES PAULUS II, Litt. Apost. Novo
Millennio Ineunte (06.01.2001), 39: AAS 93 (2001) 294.
(56) BENEDICTUS XVI, Ad
Conventum Internationalem The Sacred Scripture in the Life of the Church
(16.09.2005): AAS 97 (2005) 957.
(57) BENEDICTUS XVI, Meeting
of the Youth of Rome and the Lazio Region (06.04.2006); L’Osservatore
Romano: Weekly Edition in English, 12.04.2006, p. 6.
(58) BENEDICTUS XVI, Message
for the 21st World Youth Day (22.02.2006): L’Osservatore
Romano: Weekly Edition in English, 01.03.2006, p. 3.
(59) BENEDICTUS XVI, Ad
Conventum Internationalem The Sacred Scripture in the Life of the Church
(16.09.2005): AAS 97 (2005) 957; cf. DV 21, 25; PO
18-19; CATECHISMUS
CATHOLICÆ ECCLESIÆ , 1177; IOANNES PAULUS II, Adhort. Apost. Post-Syn. Pastores
Dabo Vobis (25.03.1992), 47: AAS 84 (1992) 740-742; Adhort.
Apost. post-syn, Vita
Consecrata (25.03.1996), 94: AAS 88 (1996) 469-470; Litt. Apost.
Novo
Millennio Ineunte (06.01.2001), 39-40: AAS 93 (2001) 293-295;
Adhort. Apost. post-syn, Ecclesia
in Oceania (22.11.2001), 38: AAS 94 (2002) 411; Adhort. Apost.
Post-Syn. Pastores
Gregis (16.10.2003), 15: AAS 96 (2004) 846-847.
(60) Cf. IOANNES PAULUS II, Adhort. Apost. Post-Syn. Vita Consecrata (25.03.1996), 94: AAS
88 (1996) 469-370.
(61)
PONTIFICIA COMMISSIO BIBLICA, L’interprétation de la Bible dans l’Église (15.04.1993),
I, E 1: Enchiridion Vaticanum 13, EDB, Bologna 1995, p. 1622.
(62) BENEDICTUS XVI, Litt. Enc. Deus
Caritas Est (25.12.2005), 22: AAS 98 (2006) 234-235.
(63) BENEDICTUS XVI, Litt. Enc. Spe
Salvi (30.11.2007), 2: AAS 99 (2007) 986.
(64) RATZINGER J., Jesus of Nazareth,
Doubleday, New York 2007, p. XXIII.
(65) Cf. ibidem, p. 256.
(66) S. AMBROSIUS, De Officiis
Mnistrorum, I, 20, 88: PL 16, 50.
(67) S. AUGUSTINUS, Enarrat. In Ps. 85,
7: CCL 39, 1177.
(68) Cf. ORIGENES, In Genesim homiliae,
2.6: SChr 7 bis, 108.
(69) Cf. IOANNES PAULUS II, Litt. Enc. Redemptoris Missio
(07.12.1990), 33: AAS 83 (1991) 277-278.
(70) Cf. IOANNES PAULUS II, Litt. Apost. Novo Millennio Ineunte (06.01.2001), 40: AAS
93 (2001) 294.
(71) S. AUGUSTINUS, De Doctrina
Christiana, I, 35, 39 - 36, 40: PL 34, 34.
(72) Cf. BENEDICTUS XVI, Litt. Enc. Deus
Caritas Est (25.12.2005): AAS 98 (2006) 217-252
(73) IOANNES PAULUS II, Litt. Apost. Novo
Millennio Ineunte (06.01.2001), 39: AAS 93 (2001) 293.
(74) CONGREGATIO PRO CLERIS, Directorium
Generale pro Catechesi (15.08.1997), 94: Enchiridion Vaticanum 16, EDB,
Bologna 1999, pp. 738-740; cf. IOANNES PAULUS II, Adhort. Apost. Catechesi Tradendae (16.10.1979), 27: AAS
71 (1979) 1298.
(75) Cf.
CONGREGATIO DE CULTU DIVINO ET DISCIPLINA SACRAMENTORUM, Direttorio su pietà popolare e liturgia (09.04.2002), 87-89, Libreria
Editrice Vaticana, Città del Vaticano 2002, pp. 81-82.
(76) Cf.
CONGREGATIO PRO CLERICIS, Directorium Generale pro Catechesi, (15.08.1997), I, 2: Enchiridion
Vaticanum 16, EDB, Bologna 1999, pp. 684-7908.
(77)
Ibidem, 127, p. 794; cf. IOANNES PAULUS II, Adhort. Apost. Catechesi
Tradendae (16.10.1979), 27: AAS 71 (1979) 1298.
(78) IOANNES PAULUS II, Const. Apost. Fidei
Depositum (11.101992), IV: AAS 86 (1994) 117.
(79) Cf. IOANNES PAULUS II, Adhort. Apost.
Post-Syn. Pastores
Gregis (16.10.2003), III: AAS 96 (2004) 859-867.
(80) BENEDICTUS XVI, Allocutio
In Inauguratione Operum V Coetus Generalis Episcoporum Americae Latinae et
Regionis Caraibicae (13.05.2007), 3; AAS 99 (2007) 450.
(81) Cf. CIC can. 757;
CCEO, can. 608; 614.
(82) Cf. MISSALE ROMANUM, Institutio
Generalis, 66, editio typica III, Typis Vaticanis 2002, p. 34.
(83) Cf. CIC can. 766;
CCEO, can. 614, § 3; 4.
(84) Cf. IOANNES PAULUS II, Adhot. Apost.
Post-Syn. Christifideles
Laici (30.12.1988), 8, 14: AAS 81 (1989) 404-405, 409-411; CIC, can. 204;
CCEO, can. 7, 1.
(85) IOANNES PAULUS II, Adhot. Apost.
Post-Syn. Christifideles
Laici (30.12.1988), 14: AAS 81 (1989) 411.
(86) PAULUS
VI, Voti e norme per il IV Congresso Nazionale Francese dell’insegnamento
religioso (01-03.04.1964): L’Osservatore Romano (04.04.1964), p. 1.
(87) IOANNES PAULUS II, Adhort. Apost.
Post-Syn. Vita
Consecrata (25.03.1996), 94: AAS 88 (1996) 469.
(88) Cf. S. AMBROSIUS, Epist. 49,
3: PL 16, 1154 B.
(89) Cf. BENEDICTUS XVI, Address
for the World Day of Consecrated Life (02.02.2008): L’Osservatore
Romano: Weekly Edition in English, 06.02.2008, pp. 2, 4.
(90) Cf. IOANNES PAULUS II, Adhort. Apost.
Post-Syn. Vita
Consecrata (25.03.1996), 94: AAS 88 (1996) 469.
(91) Ibidem.
(92) Cf. CIC, can. 825;
CCEO, can. 662, § 1; 654.
(93) CONGREGATIO PRO DOCTRINA FIDEI, Doctrinal
Notes on Some Aspects of Evangelization (03.12.2007): L’Osservatore
Romano: Weekly Edition in English, 19/26.12.2007, pp. 10-12.
(94) Cf. BENEDICTUS XVI, Message
for the 21st World Youth Day (22.02.2006): L’Osservatore
Romano: Weekly Edition in English, (01.03.2006), p. 3.
(95) CONGREGATIO PRO CLERICIS, Directorium
Generale pro Catechesi (15.08.1997), 160: Enchiridion Vaticanum 16,
EDB, Bologna 1999, p. 844; Cf. PAULUS VI, Adhort Apost. Evangelii
Nuntiandi (08.12.1975), 45: AAS 68 (1976) p. 35; IOANNES PAULUS
II, Litt. Enc. Redemptoris
Missio (07.12.1990), 37: AAS 83 (1991) pp. 284-286; CIC,
can. 761; CCEO, can. 651 § 1.
(96) CONGREGATIO PRO CLERICIS, Directorium
Generale pro Catechesi (15.08.1997), 161: Enchiridion Vaticanum 16,
EDB, Bologna 1999, p. 846;
(97) Cf. BENEDICTUS XVI, Pontificatus
Exordia: Sermo ad S.R.E. Cardinales ad Universumque Orbem Catholicum (20.04.2005),
5; AAS 97 (2005) 697-698.
(98) BENEDICTUS XVI, Homily:
Our World Awaits the Common Witness of Christians (25.01.2007): L’Osservatore
Romano: Weekly Edition in English, 31.01.2007, p. 5.
(99) Cf. IOANNES PAULUS II, Allocutio
Mogontiaci ad Iudaeos habita Veteris Testamenti Hæreditas ad pacem et
iustitiam fovendas trahit (Mains, 17.11.1980): AAS 73 (1981) 78-82.
(100) IOANNES
PAULUS II, Ai partecipanti all’incontro di studio su
Radici dell’antigiudaismo in ambiente cristiano (31.10.1997), 3: Insegnamenti
di Giovanni Paolo II, 20/2, Libreria Editrice Vaticana, Città del Vaticano
2000, p. 725.
(101) Cf.
PONTIFICIA COMMISSIO BIBLICA, Le peuple juif et ses Saintes Écritures dans
la Bible chrétienne (24.05.2001): Enchiridion Vaticanum 20, EDB,
Bologna 2004, pp. 506-834.
(102) Ibidem, 2, p. 524; cf.
RATZINGER J., Jesus of Nazareth, Doubleday, New York 2007, pp. 101ff.
(103) Cf. Cf.
PONTIFICIA COMMISSIO BIBLICA, Le peuple juif et ses Saintes Écritures dans
la Bible chrétienne (24.05.2001) 22: Enchiridion Vaticanum 20, EDB,
Bologna 2004,, pp. 584-586.
(104) Cf.
IOANNES PAULUS II, Messaggio agli Ebrei polacchi in occasione
del 50º Anniversario
dell’insurrezione (06.04.1993): Insegnamenti di Giovanni Paolo II,
16/1, Libreria Editrice Vaticana, Città del Vaticano 1993, p. 830: "As
Christians and Jews, following the example of the faith of Abraham, we are
called to be a blessing for the world (Cf. Gen 12: 2ff). This is the common task awaiting us. It is
therefore necessary for us, Christians and Jews, to be first a blessing to one
another."
(105) Cf. CONGREGATIO PRO DOCTRINA FIDEI, Declaratio
Dominus Jesus (06.08.2000), 20-22: AAS 92 (2000)
761-764.
(106) Cf. CONGREGATIO PRO CLERICIS, Directorium
Generale pro Catechesi (15.08.1997), p. 109: Enchiridion Vaticanum
16, EDB, Bologna 1999, pp. 764-766.
(107) Cf.
BENEDICTUS XVI, Nuntii ob Diem ad Pacem Fovendam Nella
verità, la pace (08.12.2005): AAS 98 (2006) 56-64; La persona umana, cuore della pace (08.12.2006): L’Osservatore
Romano (13.12.2006), pp. 4-5.
(108) BENEDICTUS XVI, Address
at a Meeting of Representatives of some Muslim Communities (20.08.2005):
L’Osservatore Romano: Weekly Edition in English, 24.08.2005, p. 9
(109)
RATZINGER, J., Allocutio Fede e Ragione in occasione dell’incontro su
"La Fede e la ricerca di Dio" (Roma, 17.11.1998): L’Osservatore
Romano (19.11.1998), p. 8.
(110) IOANNES PAULUS II, Adhort. Apost. Catechesi
Tradendæ (16.10.1979), 53: AAS 71 (1979) 1320.
(111) BENEDICTUS XVI, Discourse
to the Pontifical Council for Culture (15.06.2007): L’Osservatore
Romano: Weekly Edition in English, 11.07.2007, p. 4.
(112) PAULUS VI, Homilia
ad Patres Conciliares (07.12.1965): AAS 68 (1966) 57.
(113) S. Maximus Confessor, Capitum
Theologicorum et onomicorum Du Enturi IV, 39: MG 90, 1084.
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