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POST-SYNODALAPOSTOLICEXHORTATIONVERBUMDOMINIOFTHEHOLYFATHERBENEDICTXVI

TOTHEBISHOPS,CLERGY,CONSECRATEDPERSONSANDTHELAYFAITHFULONTHEWORDOFGODINTHELIFEANDMISSION

OFTHECHURCH

INDEX

Introduction[1]

Thatourjoymaybecomplete[2]From“DeiVerbum”totheSynodontheWordofGod[3]TheSynodofBishopsontheWordofGod[4]ThePrologueofJohn’sGospelasaguide[5]

PARTONEVERBUMDEI

TheGodWhoSpeaks

Godindialogue[6]TheanalogyofthewordofGod[7]Thecosmicdimensionoftheword[8]Thecreationofman[9]Therealismoftheword[10]Christologyoftheword[11-13]TheeschatologicaldimensionofthewordofGod[14]ThewordofGodandtheHolySpirit[15-16]TraditionandScripture[17-18]



SacredScripture,inspirationandtruth[19]GodtheFather,sourceandoriginoftheword[20-21]

OurResponseToTheGodWhoSpeaks

CalledtothecovenantwithGod[22]Godhearsusandrespondstoourquestions[23]IndialoguewithGodthroughhiswords[24]ThewordofGodandfaith[25]SinasarefusaltohearthewordofGod[26]Mary,“MotherofGod’sWord”and“MotherofFaith”[27-28]

TheInterpretationOfSacredScriptureInTheChurch

TheChurchastheprimarysettingforbiblicalhermeneutics[29-30]“Thesoulofsacredtheology”[31]ThedevelopmentofbiblicalstudiesandtheChurch’smagisterium[32-33]TheCouncil’sbiblicalhermeneutic:adirectivetobeappropriated[34]Thedangerofdualismandasecularizedhermeneutic[35]FaithandreasonintheapproachtoScripture[36]Literalsenseandspiritualsense[37]Theneedtotranscendthe“letter”[38]TheBible’sintrinsicunity[39]TherelationshipbetweentheOldandtheNewTestaments[40-41]The“dark”passagesoftheBible[42]Christians,JewsandthesacredScriptures[43]ThefundamentalistinterpretationofsacredScripture[44]Dialoguebetweenpastors,theologiansandexegetes[45]TheBibleandecumenism[46]Consequencesforthestudyoftheology[47]ThesaintsandtheinterpretationofScripture[48-49]

PARTTWOVERBUMINECCLESIA

TheWordOfGodAndTheChurch



TheChurchreceivestheword[50]Christ’sconstantpresenceinthelifeoftheChurch[51]

TheLiturgy,PrivilegedSettingForTheWordOfGod

ThewordofGodinthesacredliturgy[52]SacredScriptureandthesacraments[53]ThewordofGodandtheEucharist[54-55]Thesacramentalityoftheword[56]SacredScriptureandtheLectionary[57]ProclamationofthewordandtheministryofReader[58]Theimportanceofthehomily[59]ThefittingnessofaDirectoryonHomiletics[60]ThewordofGod,ReconciliationandtheAnointingoftheSick[61]ThewordofGodandtheLiturgyoftheHours[62]ThewordofGodandtheBookofBlessings[63]Suggestionsandpracticalproposalsforpromotingfullerparticipationintheliturgy[64]

a)CelebrationsofthewordofGod[65]b)Thewordandsilence[66]c)ThesolemnproclamationofthewordofGod[67]d)ThewordofGodinChristianChurches[68]e)Theexclusiveuseofbiblicaltextsintheliturgy[69]f)Biblically-inspiredliturgicalsong[70]g)Particularconcernforthevisuallyandhearingimpaired[71]

TheWordOfGodInTheLifeOfTheChurch

EncounteringthewordofGodinsacredScripture[72]LettingtheBibleinspirepastoralactivity[73]Thebiblicaldimensionofcatechesis[74]ThebiblicalformationofChristians[75]SacredScriptureinlargeecclesialgatherings[76]ThewordofGodandvocations[77]



a)OrdainedministersandthewordofGod[78-81]b)ThewordofGodandcandidatesforHolyOrders[82]c)ThewordofGodandtheconsecratedlife[83]d)ThewordofGodandthelayfaithful[84]e)ThewordofGod,marriageandthefamily[85]

TheprayerfulreadingofsacredScriptureand“lectiodivina”[86-87]ThewordofGodandMarianprayer[88]ThewordofGodandtheHolyLand[89]

PARTTHREEVERBUMMUNDO

TheChurch’sMission:ToProclaimTheWordOfGodToTheWorld

TheWordfromtheFatherandtotheFather[90]Proclaimingtotheworldthe“Logos”ofhope[91]ThewordofGodisthesourceoftheChurch’smission[92]ThewordandtheKingdomofGod[93]Allthebaptizedareresponsibleforthisproclamation[94]Thenecessityofthe“missioadgentes”[95]Proclamationandthenewevangelization[96]ThewordofGodandChristianwitness[97-98]

TheWordOfGodAndCommitmentInTheWorld

ServingJesusin“theleastofhisbrethren”(Mt25:40)[99]ThewordofGodandcommitmenttojusticeinsociety[100-101]TheproclamationofGod’sword,reconciliationandpeacebetweenpeoples[102]ThewordofGodandpracticalcharity[103]TheproclamationofthewordofGodandyoungpeople[104]TheproclamationofthewordofGodandmigrants[105]TheproclamationofthewordofGodandthesuffering[106]TheproclamationofthewordofGodandthepoor[107]TheproclamationofthewordofGodandtheprotectionofcreation[108]



TheWordOfGodAndCulture

Thevalueofcultureforthelifeofhumanity[109]TheBible,agreatcodeforcultures[110]KnowledgeoftheBibleinschoolsanduniversities[111]SacredScriptureinthevarietyofartisticexpressions[112]ThewordofGodandthemeansofsocialcommunication[113]TheBibleandinculturation[114]TranslatingtheBibleandmakingitmorewidelyavailable[115]God’swordtranscendsculturallimits[116]

TheWordOfGodAndInterreligiousDialogue

Thevalueofinterreligiousdialogue[117]DialoguebetweenChristiansandMuslims[118]Dialoguewithotherreligions[119]Dialogueandreligiousfreedom[120]

Conclusion

God’sdefinitiveword[121]Newevangelizationandanewhearing[122]Thewordandjoy[123]“MaterVerbietMaterlaetitiae”[124]

INTRODUCTION

1."Thewordofthelordabidesforever."ThiswordistheGospelwhichwaspreachedtoyou”(1Pet1:25;cf.Is40:8).WiththisassertionfromtheFirstLetterofSaintPeter,whichtakesupthewordsoftheProphetIsaiah,wefindourselvesbeforethemysteryofGod,whohasmadehimselfknownthroughthegiftofhisword.Thisword,whichabidesforever,enteredintotime.GodspokehiseternalWordhumanly;hisWord“becameflesh”(Jn1:14).Thisisthegoodnews.Thisistheproclamationwhichhascomedownthecenturiestoustoday.TheTwelfthOrdinaryGeneralAssemblyoftheSynodofBishops,meetingintheVaticanfrom5-26October2008,hadasitstheme:TheWordof

http://www.vatican.va/roman_curia/synod/index.htm#XII_Ordinary_General_Assembly_of_the_Synod_of_Bishops



GodintheLifeandMissionoftheChurch.ItwasaprofoundexperienceofencounterwithChrist,theWordoftheFather,whoispresentwheretwoorthreearegatheredinhisname(cf.Mt18:20).WiththisPost-SynodalApostolicExhortationIreadilyrespondtotherequestoftheSynodFatherstomakeknowntothewholePeopleofGodtherichfruitswhichemergedfromthesynodalsessionsandtherecommendationswhichresultedfromourcommonendeavour.[1]Consequently,IintendtorevisittheworkoftheSynodinthelightofitsdocuments:theLineamenta,theInstrumentumLaboris,theRelationesanteandpostdisceptationem,thetextsoftheinterventions,boththosedeliveredontheSynodfloorandthosepresentedinwrittenform,thereportsofthesmallerdiscussiongroups,theFinalMessagetothePeopleofGodand,aboveall,anumberofspecificproposals(Propositiones)whichtheFathersconsideredespeciallysignificant.InthiswayIwishtopointoutcertainfundamentalapproachestoarediscoveryofGod’swordinthelifeoftheChurchasawellspringofconstantrenewal.AtthesametimeIexpressmyhopethatthewordwillbeevermorefullyattheheartofeveryecclesialactivity.

Thatourjoymaybecomplete

2.Beforeallelse,IwouldliketocalltomindthebeautyandpleasureoftherenewedencounterwiththeLordJesuswhichweexperiencedduringthesynodalassembly.InunionwithwiththeSynodFathers,then,IaddressallthefaithfulinthewordsofSaintJohninhisfirstletter:“WeproclaimtoyoutheeternallifewhichwaswiththeFatherandwhichwasmademanifesttous–thatwhichwehaveseenandheardweproclaimalsotoyou,sothatyoumayhavefellowshipwithus;andourfellowshipiswiththeFatherandwithhisSonJesusChrist”(1Jn1:2-3).TheApostlespeakstousofhearing,seeing,touchingandlookingupon(cf.1Jn1:1)thewordoflife,sincelifeitselfwasmademanifestinChrist.CalledtocommunionwithGodandamongourselves,wemustproclaimthisgift.Fromthiskerygmaticstandpoint,thesynodalassemblywasatestimony,beforetheChurchandbeforetheworld,totheimmensebeautyofencounteringthewordofGodinthecommunionoftheChurch.ForthisreasonIencourageallthefaithfultorenewtheirpersonalandcommunalencounterwithChrist,thewordoflifemadevisible,andtobecomehisheralds,sothatthegiftofdivinelife–communion–canspreadevermorefullythroughouttheworld.Indeed,sharinginthelifeofGod,aTrinityoflove,iscompletejoy(cf.1Jn1:4).AnditistheChurch’sgiftandunescapabledutytocommunicatethatjoy,bornofanencounterwiththepersonofChrist,theWordofGodinourmidst.InaworldwhichoftenfeelsthatGodissuperfluousorextraneous,weconfesswithPeterthathealonehas“thewordsofeternallife”(Jn6:68).Thereisnogreaterprioritythanthis:toenablethepeopleofourtimeoncemoretoencounterGod,theGodwhospeakstousandshareshislovesothatwemighthavelifeinabundance(cf.Jn10:10).

From“DeiVerbum”totheSynodontheWordofGod




3.WiththeTwelfthOrdinaryGeneralAssemblyoftheSynodofBishopsontheWordofGod,wewereconsciousofdealinginacertainsensewiththeveryheartoftheChristianlife,incontinuitywiththeprevioussynodalassemblyonTheEucharistastheSourceandSummitoftheChurch’sLifeandMission.Indeed,theChurchisbuiltuponthewordofGod;sheisbornfromandlivesbythatword.[2]Throughoutitshistory,thePeopleofGodhasalwaysfoundstrengthinthewordofGod,andtodaytootheecclesialcommunitygrowsbyhearing,celebratingandstudyingthatword.Itmustbeacknowledgedthatinrecentdecadesecclesiallifehasgrownmoresensitivetothistheme,particularlywithreferencetoChristianrevelation,thelivingTraditionandsacredScripture.BeginningwiththepontificateofPopeLeoXIII,wecansaythattherehasbeenacrescendoofinterventionsaimedatanincreasedawarenessoftheimportanceofthewordofGodandthestudyoftheBibleinthelifeoftheChurch,[3]culminatingintheSecondVaticanCouncilandspecificallyinthepromulgationoftheDogmaticConstitutiononDivineRevelationDeiVerbum.ThelatterrepresentedamilestoneintheChurch’shistory:“TheSynodFathers…acknowledgewithgratitudethegreatbenefitswhichthisdocumentbroughttothelifeoftheChurch,ontheexegetical,theological,spiritual,pastoralandecumenicalplane”.[4]Theinterveningyearshavealsowitnessedagrowingawarenessofthe“trinitarianandsalvation-historicalhorizonofrevelation”[5]againstwhichJesusChrististobeacknowledgedas“mediatorandfullnessofallrevelation”.[6]ToeachgenerationtheChurchunceasinglyproclaimsthatChrist“completedandperfectedrevelation.Everythingtodowithhispresenceandhisself-manifestationwasinvolvedinachievingthis:hiswordsandworks,signsandmiracles,butaboveallhisdeathandresurrectionfromthedead,andfinallyhissendingoftheSpiritoftruth”.[7]

EveryoneisawareofthegreatimpulsewhichtheDogmaticConstitutionDeiVerbumgavetotherevivalofinterestinthewordofGodinthelifeoftheChurch,totheologicalreflectionondivinerevelationandtothestudyofsacredScripture.Inthelastfortyyears,theChurch’smagisteriumhasalsoissuednumerousstatementsonthesequestions.[8]BycelebratingthisSynod,theChurch,consciousofhercontinuingjourneyundertheguidanceoftheHolySpirit,feltcalledtofurtherreflectiononthethemeofGod’sword,inordertoreviewtheimplementationoftheCouncil’sdirectives,andtoconfrontthenewchallengeswhichthepresenttimesetsbeforeChristianbelievers.

TheSynodofBishopsontheWordofGod

4.Inthetwelfthsynodalassembly,BishopsfromthroughouttheworldgatheredaroundthewordofGodandsymbolicallyplacedthetextoftheBibleatthecentreoftheassembly,inordertostressanewsomethingwerisktakingforgrantedineverydaylife:thefactthatGodspeaksandrespondstoourquestions.[9]TogetherwelistenedtoandcelebratedthewordoftheLord.WerecountedtooneanotherallthattheLordisdoinginthemidstofthePeopleofGod,and


http://www.vatican.va/holy_father/leo_xiii/index.htm

http://www.vatican.va/archive/hist_councils/ii_vatican_council/index.htm

http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html




wesharedourhopesandconcerns.AllthismadeusrealizethatwecandeepenourrelationshipwiththewordofGodonlywithinthe“we”oftheChurch,inmutuallisteningandacceptance.HenceourgratitudeforthetestimoniesaboutthelifeoftheChurchindifferentpartsoftheworldwhichemergedfromthevariousinterventionsonthefloor.Itwasalsomovingtohearthefraternaldelegates,whoacceptedourinvitationtotakepartinthesynodalmeeting.IthinkinparticularofthemeditationofferedtousbyHisHolinessBartholomaiosI,EcumenicalPatriarchofConstantinople,forwhichtheFathersexpresseddeepappreciation.[10]Furthermore,forthefirsttimeever,theSynodofBishopsalsoinvitedarabbitoofferusapreciouswitnessontheHebrewScriptures,whicharealsopartofourownsacredScriptures.[11]

Inthiswaywewereabletoacknowledgewithjoyandgratitudethat“intheChurchthereisalsoaPentecosttoday–inotherwords,theChurchspeaksinmanytongues,andnotonlyoutwardly,inthesensethatallthegreatlanguagesoftheworldarerepresentedinher,but,moreprofoundly,inasmuchaspresentwithinherarevariouswaysofexperiencingGodandtheworld,awealthofcultures,andonlyinthiswaydowecometoseethevastnessofthehumanexperienceand,asaresult,thevastnessofthewordofGod”.[12]WewerealsoabletoseeanongoingPentecost;variouspeoplesarestillwaitingforthewordofGodtobeproclaimedintheirownlanguageandintheirownculture.

HowcanIfailtomentionthatthroughouttheSynodwewereaccompaniedbythetestimonyoftheApostlePaul!ItwasprovidentialthattheTwelfthOrdinaryGeneralAssemblytookplaceduringtheyeardedicatedtothegreatApostleoftheNationsonthetwothousandthanniversaryofhisbirth.Paul’slifewascompletelymarkedbyhiszealforthespreadofGod’sword.HowcanwenotbemovedbyhisstirringwordsabouthismissionasapreacherofthewordofGod:“IdoeverythingfortheGospel”(1Cor9:23);or,ashewritesintheLettertotheRomans:“IamnotashamedoftheGospel;itisthepowerofGodforsalvationtoeveryonewhohasfaith”(1:16).WheneverwereflectonthewordofGodinthelifeandmissionoftheChurch,wecannotbutthinkofSaintPaulandhislifespentinspreadingthemessageofsalvationinChristtoallpeoples.

ThePrologueofJohn’sGospelasaguide

5.WiththisApostolicExhortationIwouldliketheworkoftheSynodtohavearealeffectonthelifeoftheChurch:onourpersonalrelationshipwiththesacredScriptures,ontheirinterpretationintheliturgyandcatechesis,andinscientificresearch,sothattheBiblemaynotbesimplyawordfromthepast,butalivingandtimelyword.Toaccomplishthis,IwouldliketopresentanddevelopthelaboursoftheSynodbymakingconstantreferencetothePrologueofJohn’sGospel(Jn1:1-18),whichmakesknowntousthebasisofourlife:theWord,whofromthebeginningiswithGod,whobecamefleshandwhomadehisdwellingamongus(cf.Jn1:14).Thisisamagnificenttext,onewhichoffersa



synthesisoftheentireChristianfaith.FromhispersonalexperienceofhavingmetandfollowedChrist,John,whomtraditionidentifiesas“thedisciplewhomJesusloved”(Jn13:23;20:2;21:7,20),“cametoadeepcertainty:JesusistheWisdomofGodincarnate,heishiseternalWordwhobecameamortalman”.[13]MayJohn,who“sawandbelieved”(cf.Jn20:8)alsohelpustoleanonthebreastofChrist(cf.Jn13:25),thesourceofthebloodandwater(cf.Jn19:34)whicharesymbolsoftheChurch’ssacraments.FollowingtheexampleoftheApostleJohnandtheotherinspiredauthors,mayweallowourselvestobeledbytheHolySpirittoanevergreaterloveofthewordofGod.

PARTONE

VERBUMDEI

“InthebeginningwastheWord,andtheWordwaswithGod,andtheWordwasGod…

andtheWordbecameflesh”(Jn1:1,14)

TheGodWhoSpeaks

Godindialogue

6.ThenoveltyofbiblicalrevelationconsistsinthefactthatGodbecomesknownthroughthedialoguewhichhedesirestohavewithus.[14]TheDogmaticConstitutionDeiVerbumhadexpressedthisbyacknowledgingthattheunseenGod“fromthefullnessofhislove,addressesmenandwomenashisfriends,andlivesamongthem,inordertoinviteandreceivethemintohisowncompany”.[15]YetwewouldnotyetsufficientlygraspthemessageofthePrologueofSaintJohnifwestoppedatthefactthatGodentersintolovingcommunionwithus.Inreality,theWordofGod,throughwhom“allthingsweremade”(Jn1:3)andwho“becameflesh”(Jn1:14),isthesameWordwhois“inthebeginning”(Jn1:1).IfwerealizethatthisisanallusiontothebeginningofthebookofGenesis(cf.Gen1:1),wefindourselvesfacedwithabeginningwhichisabsoluteandwhichspeakstousoftheinnerlifeofGod.TheJohannineProloguemakesusrealizethattheLogosistrulyeternal,andfrometernityishimselfGod.GodwasneverwithouthisLogos.TheWordexistsbeforecreation.Consequentlyattheheartofthedivinelifethereiscommunion,thereisabsolutegift.“Godislove”(1Jn4:16),asthesameApostletellsuselsewhere,thuspointingto“theChristianimageofGodandtheresultingimageofmankindanditsdestiny”.[16]GodmakeshimselfknowntousasamysteryofinfiniteloveinwhichtheFathereternallyuttershisWordintheHolySpirit.ConsequentlytheWord,whofromthebeginningiswithGodandisGod,revealsGodhimselfinthedialogueoflove




betweenthedivinepersons,andinvitesustoshareinthatlove.CreatedintheimageandlikenessoftheGodwhoislove,wecanthusunderstandourselvesonlyinacceptingtheWordandindocilitytotheworkoftheHolySpirit.InthelightoftherevelationmadebyGod’sWord,theenigmaofthehumanconditionisdefinitivelyclarified.

TheanalogyofthewordofGod

7.Inthelightoftheseconsiderations,bornofmeditationontheChristianmysteryexpressedinthePrologueofJohn,wenowneedtoconsiderwhattheSynodFathersaffirmedaboutthedifferentwaysinwhichwespeakof“thewordofGod”.Theyrightlyreferredtoasymphonyoftheword,toasinglewordexpressedinmultipleways:“apolyphonichymn”.[17]TheSynodFatherspointedoutthathumanlanguageoperatesanalogicallyinspeakingofthewordofGod.Ineffect,thisexpression,whilereferringtoGod’sself-communication,alsotakesonanumberofdifferentmeaningswhichneedtobecarefullyconsideredandrelatedamongthemselves,fromthestandpointbothoftheologicalreflectionandpastoralpractice.AsthePrologueofJohnclearlyshowsus,theLogosrefersinthefirstplacetotheeternalWord,theonlySon,begottenoftheFatherbeforeallagesandconsubstantialwithhim:thewordwaswithGod,andthewordwasGod.ButthissameWord,SaintJohntellsus,“becameflesh”(Jn1:14);henceJesusChrist,bornoftheVirginMary,istrulytheWordofGodwhohasbecomeconsubstantialwithus.Thustheexpression“wordofGod”herereferstothepersonofJesusChrist,theeternalSonoftheFather,mademan.

WhiletheChristeventisattheheartofdivinerevelation,wealsoneedtorealizethatcreationitself,thelibernaturae,isanessentialpartofthissymphonyofmanyvoicesinwhichtheonewordisspoken.WealsoprofessourfaiththatGodhasspokenhiswordinsalvationhistory;hehasmadehisvoiceheard;bythepowerofhisSpirit“hehasspokenthroughtheprophets”.[18]God’swordisthusspokenthroughoutthehistoryofsalvation,andmostfullyinthemysteryoftheincarnation,deathandresurrectionoftheSonofGod.Thentoo,thewordofGodisthatwordpreachedbytheApostlesinobediencetothecommandoftheRisenJesus:“GointoalltheworldandpreachtheGospeltothewholecreation”(Mk16:15).ThewordofGodisthushandedonintheChurch’slivingTradition.Finally,thewordofGod,attestedanddivinelyinspired,issacredScripture,theOldandNewTestaments.Allthishelpsustoseethat,whileintheChurchwegreatlyveneratethesacredScriptures,theChristianfaithisnota“religionofthebook”:Christianityisthe“religionofthewordofGod”,notof“awrittenandmuteword,butoftheincarnateandlivingWord”.[19]ConsequentlytheScriptureistobeproclaimed,heard,read,receivedandexperiencedasthewordofGod,inthestreamoftheapostolicTraditionfromwhichitisinseparable.[20]

AstheSynodFathersstated,theexpression“wordofGod”isusedanalogically,andweshouldbeawareofthis.Thefaithfulneedtobebetterhelpedtograsp



thedifferentmeaningsoftheexpression,butalsotounderstanditsunitarysense.Fromthetheologicalstandpointtoo,thereisaneedforfurtherstudyofhowthedifferentmeaningsofthisexpressionareinterrelated,sothattheunityofGod’splanand,withinit,thecentralityofthepersonofChrist,mayshineforthmoreclearly.[21]

Thecosmicdimensionoftheword

8.WhenweconsiderthebasicmeaningofthewordofGodasareferencetotheeternalWordofGodmadeflesh,theoneSaviourandmediatorbetweenGodandhumanity,[22]andwelistentothisword,weareledbythebiblicalrevelationtoseethatitisthefoundationofallreality.ThePrologueofSaintJohnsaysofthedivineLogos,that“allthingsweremadethroughhim,andwithouthimwasnotanythingmadethatwasmade”(Jn1:3);andintheLettertotheColossiansitissaidofChrist,“thefirst-bornofallcreation”(1:15),that“allthingswerecreatedthroughhimandforhim”(1:16).TheauthoroftheLettertotheHebrewslikewisestatesthat“byfaithweunderstandthattheworldwascreatedbythewordofGod,sothatwhatisseenwasmadeoutofthingswhichdonotappear”(11:3).

Forus,thisproclamationisawordoffreedom.ScripturetellsusthateverythingthatexistsdoesnotexistbychancebutiswilledbyGodandpartofhisplan,atwhosecenteristheinvitationtopartake,inChrist,inthedivinelife.CreationisbornoftheLogosandindeliblybearsthemarkofthecreativeReasonwhichordersanddirectsit;withjoy-filledcertaintythepsalmssing:“BythewordoftheLordtheheavensweremade,andalltheirhostbythebreathofhismouth”(Ps33:6);andagain,“hespoke,anditcametobe;hecommanded,anditstoodforth”(Ps33:9).Allrealityexpressesthismystery:“TheheavensaretellingthegloryofGod;andthefirmamentproclaimshishandiwork”(Ps19:1).ThussacredScriptureitselfinvitesustoacknowledgetheCreatorbycontemplatinghiscreation(cf.Wis13:5;Rom1:19-20).ThetraditionofChristianthoughthasdevelopedthiskeyelementofthesymphonyoftheword,aswhen,forexample,SaintBonaventure,whointhegreattraditionoftheGreekFathersseesallthepossibilitiesofcreationpresentintheLogos,[23]statesthat“everycreatureisawordofGod,sinceitproclaimsGod”.[24]TheDogmaticConstitutionDeiVerbumsynthesizedthisdatumwhenitstatedthat“God,whocreatesandconservesallthingsbyhisword(cf.Jn1:3),providesconstantevidenceofhimselfincreatedrealities”.[25]

Thecreationofman

9.Reality,thenisbornoftheword,ascreaturaVerbi,andeverythingiscalledtoservetheword.CreationisthesettinginwhichtheentirehistoryofthelovebetweenGodandhiscreationdevelops;hencehumansalvationisthereasonunderlyingeverything.Contemplatingthecosmosfromtheperspectiveof




salvationhistory,wecometorealizetheuniqueandsingularpositionoccupiedbymanincreation:“Godcreatedmaninhisownimage,intheimageofGodhecreatedhim:maleandfemalehecreatedthem”(Gen1:27).ThisenablesustoacknowledgefullythepreciousgiftsreceivedfromtheCreator:thevalueofourbody,thegiftofreason,freedomandconscience.Heretoowediscoverwhatthephilosophicaltraditioncalls“thenaturallaw”.[26]Ineffect,“everyhumanbeingwhocomestoconsciousnessandtoresponsibilityhastheexperienceofaninnercalltodogood”[27]andthustoavoidevil.AsSaintThomasAquinassays,thisprincipleisthebasisofalltheotherpreceptsofthenaturallaw.[28]ListeningtothewordofGodleadsusfirstandforemosttovaluetheneedtoliveinaccordancewiththislaw“writtenonhumanhearts”(cf.Rom2:15;7:23).[29]JesusChristthengivesmankindthenewlaw,thelawoftheGospel,whichtakesupandeminentlyfulfilsthenaturallaw,settingusfreefromthelawofsin,asaresultofwhich,asSaintPaulsays,“Icanwillwhatisright,butIcannotdoit”(Rom7:18).Itlikewiseenablesmenandwomen,throughgrace,toshareinthedivinelifeandtoovercometheirselfishness.[30]

Therealismoftheword

10.ThosewhoknowGod’swordalsoknowfullythesignificanceofeachcreature.Forifallthings“holdtogether”intheonewhois“beforeallthings”(cf.Col1:17),thenthosewhobuildtheirlivesonhiswordbuildinatrulysoundandlastingway.ThewordofGodmakesuschangeourconceptofrealism:therealististheonewhorecognizesinthewordofGodthefoundationofallthings.[31]Thisrealismisparticularlyneededinourowntime,whenmanythingsinwhichwetrustforbuildingourlives,thingsinwhichwearetemptedtoputourhopes,proveephemeral.Possessions,pleasureandpowershowthemselvessoonerorlatertobeincapableoffulfillingthedeepestyearningsofthehumanheart.Inbuildingourlivesweneedsolidfoundationswhichwillendurewhenhumancertaintiesfail.Truly,since“forever,OLord,yourwordisfirmlyfixedintheheavens”andthefaithfulnessoftheLord“endurestoallgenerations”(Ps119:89-90),whoeverbuildsonthiswordbuildsthehouseofhislifeonrock(cf.Mt7:24).MayourheartbeabletosaytoGodeachday:“Youaremyrefugeandmyshield;Ihopeinyourword”(Ps119:114),and,likeSaintPeter,mayweentrustourselvesinourdailyactionstotheLordJesus:“AtyourwordIwillletdownthenets”(Lk5:5).

Christologyoftheword

11.FromthisglimpseatallrealityasthehandiworkoftheBlessedTrinitythroughthedivineWord,wecanunderstandthestatementmadebytheauthoroftheLettertotheHebrews:“inmanyandvariouswaysGodspokeofoldtoourfathersbytheprophets;butintheselastdayshehasspokentousbyaSon,whomheappointedtheheirofallthings,throughwhomalsohecreatedtheworld”(1:1-2).ItisverybeautifultoseehowtheentireOldTestamentalready



appearstousasahistoryinwhichGodcommunicateshisword:indeed,“byhiscovenantwithAbraham(cf.Gen15:18)and,throughMoses,withtheraceofIsrael(cf.Ex24:8),hegainedapeopleforhimself,andtothemherevealedhimselfinwordsanddeedsastheone,livingandtrueGod.ItwashisplanthatIsraelmightlearnbyexperienceGod’swayswithhumanityand,bylisteningtothevoiceofGodspeakingtothemthroughtheprophets,mightgraduallyunderstandhiswaysmorefullyandmoreclearly,andmakethemmorewidelyknownamongthenations(cf.Ps21:28-29;95:1-3;Is2:1-4;Jer3:17)”.[32]

This“condescension”ofGodisaccomplishedsurpassinglyintheincarnationoftheWord.TheeternalWord,expressedincreationandcommunicatedinsalvationhistory,inChristbecameaman,“bornofwoman”(Gal4:4).Herethewordfindsexpressionnotprimarilyindiscourse,conceptsorrules.HerewearesetbeforetheverypersonofJesus.HisuniqueandsingularhistoryisthedefinitivewordwhichGodspeakstohumanity.Wecansee,then,why“beingChristianisnottheresultofanethicalchoiceoraloftyidea,buttheencounterwithanevent,aperson,whichgiveslifeanewhorizonandadefinitivedirection”.[33]TheconstantrenewalofthisencounterandthisawarenessfillstheheartsofbelieverswithamazementatGod’sinitiative,whichhumanbeings,withourownreasonandimagination,couldneverhavedreamtof.Wearespeakingofanunprecedentedandhumanlyinconceivablenovelty:“thewordbecamefleshanddweltamongus”(Jn1:14a).Thesewordsarenofigureofspeech;theypointtoalivedexperience!SaintJohn,aneyewitness,tellsusso:“Wehavebeheldhisglory,gloryasoftheonlySonfromtheFather,fullofgraceandtruth”(Jn1:14b).TheapostolicfaithtestifiesthattheeternalWordbecameoneofus.ThedivineWordistrulyexpressedinhumanwords.

12.Thepatristicandmedievaltradition,incontemplatingthis“Christologyoftheword”,employedanevocativeexpression:thewordwas“abbreviated”.[34]“TheFathersoftheChurchfoundintheirGreektranslationoftheOldTestamentapassagefromtheprophetIsaiahthatSaintPaulalsoquotesinordertoshowhowGod’snewwayshadalreadybeenforetoldintheOldTestament.Thereweread:'TheLordmadehiswordshort,heabbreviatedit'(Is10:23;Rom9:28)…TheSonhimselfistheWord,theLogos:theeternalwordbecamesmall–smallenoughtofitintoamanger.Hebecameachild,sothatthewordcouldbegraspedbyus”.[35]Nowthewordisnotsimplyaudible;notonlydoesithaveavoice,nowthewordhasaface,onewhichwecansee:thatofJesusofNazareth.[36]

ReadingtheGospelaccounts,weseehowJesus’ownhumanityappearsinallitsuniquenesspreciselywithregardtothewordofGod.InhisperfecthumanityhedoesthewilloftheFatheratalltimes;Jesushearshisvoiceandobeysitwithhisentirebeing;heknowstheFatherandhekeepshisword(cf.Jn8:55);hespeakstousofwhattheFatherhastoldhim(cf.Jn12:50);Ihavegiventhemthewordswhichyougaveme”(Jn17:8).JesusthusshowsthatheisthedivineLogos



whichisgiventous,butatthesametimethenewAdam,thetrueman,whounfailinglydoesnothisownwillbutthatoftheFather.He“increasedinwisdomandinstature,andinfavourwithGodandman”(Lk2:52).Inaperfectway,hehears,embodiesandcommunicatestousthewordofGod(cf.Lk5:1).

Jesus’missionisultimatelyfulfilledinthepaschalmystery:herewefindourselvesbeforethe“wordofthecross”(1Cor1:18).Thewordismuted;itbecomesmortalsilence,forithas“spoken”exhaustively,holdingbacknothingofwhatithadtotellus.TheFathersoftheChurch,inponderingthismystery,attributedtotheMotherofGodthistouchingphrase:“WordlessistheWordoftheFather,whomadeeverycreaturewhichspeaks,lifelessaretheeyesoftheoneatwhosewordandwhosenodalllivingthingsmove”.[37]Herethat“greater”love,thelovewhichgivesitslifeforitsfriends(cf.Jn15:13),istrulysharedwithus.

InthisgreatmysteryJesusisrevealedasthewordofthenewandeverlastingcovenant:divinefreedomandhumanfreedomhavedefinitivelymetinhiscrucifiedflesh,inanindissolubleandeternallyvalidcompact.Jesushimself,attheLastSupper,ininstitutingtheEucharist,hadspokenofa“newandeverlastingcovenant”intheoutpouringofhisblood(cf.Mt26:28;Mk14:24;Lk22:20),andshowshimselftobethetruesacrificialLambwhobringsaboutourdefinitiveliberationfromslavery.[38]

Inthemostluminousmysteryoftheresurrection,thissilenceofthewordisshowninitsauthenticanddefinitivemeaning.Christ,theincarnate,crucifiedandrisenWordofGod,isLordofallthings;heisthevictor,thePantocrator,andsoallthingsaregatheredupforeverinhim(cf.Eph1:10).Christisthus“thelightoftheworld”(Jn8:12),thelightwhich“shinesinthedarkness”(Jn1:5)andwhichthedarknesshasnotovercome(cf.Jn1:5).HerewecometounderstandfullythemeaningofthewordsofPsalm119:“Yourwordisalamptomyfeetandalighttomypath”(v.105);therisenWordisthisdefinitivelighttoourpath.Fromthebeginning,ChristiansrealizedthatinChristthewordofGodispresentasaperson.ThewordofGodisthetruelightwhichmenandwomenneed.IntheresurrectiontheSonofGodtrulyemergedasthelightoftheworld.Now,bylivingwithhimandinhim,wecanliveinthelight.

13.Here,attheheart,asitwere,ofthe“Christologyoftheword”,itisimportanttostresstheunityofthedivineplanintheincarnateWord:theNewTestamentthuspresentsthepaschalmysteryasbeinginaccordancewiththesacredScripturesandastheirdeepestfulfillment.SaintPaul,intheFirstLettertotheCorinthians,statesthatJesusChristdiedforoursins“inaccordancewiththeScriptures”(15:3)andthatheroseonthethirdday“inaccordancewiththeScriptures”(15:4).TheApostlethusrelatestheeventoftheLord’sdeathandresurrectiontothehistoryoftheOldCovenantofGodwithhispeople.Indeed,heshowsusthatfromthateventhistoryreceivesitsinnerlogicanditstrue



meaning.Inthepaschalmystery“thewordsofScripture”arefulfilled;inotherwords,thisdeathwhichtookplace“inaccordancewiththeScriptures”isaneventcontainingalogos,aninnerlogic:thedeathofChristtestifiesthatthewordofGodbecamethoroughlyhuman“flesh”,human“history”.[39]Similarly,theresurrectionofJesustakesplace“onthethirddayinaccordancewiththeScriptures”:sinceJewishbeliefheldthatdecaysetinafterthethirdday,thewordofScriptureisfulfilledinJesuswhorisesincorrupt.ThusSaintPaul,faithfullyhandingontheteachingoftheApostles(cf.1Cor15:3),stressesthatChrist’svictoryoverdeathtookplacethroughthecreativepowerofthewordofGod.Thisdivinepowerbringshopeandjoy:this,inaword,istheliberatingcontentofthepaschalrevelation.AtEaster,Godrevealshimselfandthepowerofthetrinitarianlovewhichshattersthebanefulpowersofevilanddeath.

Callingtomindtheseessentialelementsofourfaith,wecancontemplatetheprofoundunityinChristbetweencreation,thenewcreationandallsalvationhistory.Touseanexample,wecancomparethecosmostoa“book”–Galileohimselfusedthisexample–andconsideritas“theworkofanauthorwhoexpresseshimselfthroughthe‘symphony’ofcreation.Inthissymphonyonefinds,atacertainpoint,whatwouldbecalledinmusicaltermsa‘solo’,athemeentrustedtoasingleinstrumentorvoicewhichissoimportantthatthemeaningoftheentireworkdependsonit.This‘solo’isJesus.…TheSonofManrecapitulatesinhimselfearthandheaven,creationandtheCreator,fleshandSpirit.Heisthecentreofthecosmosandofhistory,forinhimconvergewithoutconfusiontheauthorandhiswork”.[40]

TheeschatologicaldimensionofthewordofGod

14.Inallofthis,theChurchgivesvoicetoherawarenessthatwithJesusChristshestandsbeforethedefinitivewordofGod:heis“thefirstandthelast”(Rev1:17).Hehasgivencreationandhistorytheirdefinitivemeaning;andhencewearecalledtoliveintimeandinGod’screationwithinthiseschatologicalrhythmoftheword;“thustheChristiandispensation,sinceitisthenewanddefinitivecovenant,willneverpassaway;andnonewpublicrevelationistobeexpectedbeforethegloriousmanifestationofourLordJesusChrist(cf.1Tim6:14andTit2:13)”.[41]Indeed,astheFathersnotedduringtheSynod,the“uniquenessofChristianityismanifestedintheeventwhichisJesusChrist,theculminationofrevelation,thefulfilmentofGod’spromisesandthemediatoroftheencounterbetweenmanandGod.Hewho‘hasmadeGodknown’(Jn1:18)istheone,definitivewordgiventomankind”.[42]SaintJohnoftheCrossexpressesthistruthmagnificently:“SincehehasgivenushisSon,hisonlyword(forhepossessesnoother),hespokeeverythingatonceinthissoleword–andhehasnomoretosay…becausewhathespokebeforetotheprophetsinparts,hehasspokenallatoncebygivingusthisAllwhoishisSon.AnypersonquestioningGodordesiringsomevisionorrevelationwouldbeguiltynotonlyoffoolish



behaviourbutalsoofoffendinghim,bynotfixinghiseyesentirelyonChristandbylivingwiththedesireforsomeothernovelty”.[43]

ConsequentlytheSynodpointedtotheneedto“helpthefaithfultodistinguishthewordofGodfromprivaterevelations”[44]whoserole“isnotto‘complete’Christ’sdefinitiverevelation,buttohelplivemorefullybyitinacertainperiodofhistory”.[45]Thevalueofprivaterevelationsisessentiallydifferentfromthatoftheonepublicrevelation:thelatterdemandsfaith;initGodhimselfspeakstousthroughhumanwordsandthemediationofthelivingcommunityoftheChurch.ThecriterionforjudgingthetruthofaprivaterevelationisitsorientationtoChristhimself.Ifitleadsusawayfromhim,thenitcertainlydoesnotcomefromtheHolySpirit,whoguidesusmoredeeplyintotheGospel,andnotawayfromit.Privaterevelationisanaidtothisfaith,anditdemonstratesitscredibilitypreciselybecauseitrefersbacktotheonepublicrevelation.Ecclesiasticalapprovalofaprivaterevelationessentiallymeansthatitsmessagecontainsnothingcontrarytofaithandmorals;itislicittomakeitpublicandthefaithfulareauthorizedtogivetoittheirprudentadhesion.Aprivaterevelationcanintroducenewemphases,giverisetonewformsofpiety,ordeepenolderones.Itcanhaveacertainpropheticcharacter(cf.1Th5:19-21)andcanbeavaluableaidforbetterunderstandingandlivingtheGospelatacertaintime;consequentlyitshouldnotbetreatedlightly.Itisahelpwhichisproffered,butitsuseisnotobligatory.Inanyevent,itmustbeamatterofnourishingfaith,hopeandlove,whichareforeveryonethepermanentpathofsalvation.[46]

ThewordofGodandtheHolySpirit

15.AfterreflectingonGod’sfinalanddefinitivewordtotheworld,weneednowtomentionthemissionoftheHolySpiritinrelationtothedivineword.InfacttherecanbenoauthenticunderstandingofChristianrevelationapartfromtheactivityoftheParaclete.ThisisduetothefactthatGod’sself-communicationalwaysinvolvestherelationshipoftheSonandtheHolySpirit,whomIrenaeusofLyonsreferstoas“thetwohandsoftheFather”.[47]SacredScriptureitselfspeaksofthepresenceoftheHolySpiritinsalvationhistoryandparticularlyinthelifeofJesus:hewasconceivedoftheVirginMarybythepoweroftheHolySpirit(cf.Mt1:18;Lk1:35);atthebeginningofhispublicmission,onthebanksoftheJordan,heseestheHolySpiritdescendonhimintheformofadove(cf.Mt3:16);inthissameSpiritJesusacts,speaksandrejoices(cf.Lk10:21);andintheSpiritheoffershimselfup(cf.Heb9:14).Ashismissiondrawstoanend,accordingtotheaccountofSaintJohn,JesushimselfclearlyrelatesthegivingofhislifetothesendingoftheSpirituponthosewhobelongtohim(cf.Jn16:7).TheRisenJesus,bearinginhisfleshthesignsofthepassion,thenpoursouttheSpirit(cf.Jn20:22),makinghisdisciplessharersinhisownmission(cf.Jn20:21).TheHolySpiritwastoteachthedisciplesallthingsandbringtotheirremembranceallthatChristhadsaid(cf.Jn14:26),sincehe,theSpiritofTruth(cf.Jn15:26)willguidethedisciplesintoallthetruth(cf.Jn16:13).Finally,in



theActsoftheApostles,wereadthattheSpiritdescendedontheTwelvegatheredinprayerwithMaryonthedayofPentecost(cf.2:1-4),andimpelledthemtotakeupthemissionofproclaimingtoallpeoplestheGoodNews.[48]

ThewordofGodisthusexpressedinhumanwordsthankstotheworkingoftheHolySpirit.ThemissionsoftheSonandtheHolySpiritareinseparableandconstituteasingleeconomyofsalvation.ThesameSpiritwhoactsintheincarnationoftheWordinthewomboftheVirginMaryistheSpiritwhoguidesJesusthroughouthismissionandispromisedtothedisciples.ThesameSpiritwhospokethroughtheprophetssustainsandinspirestheChurchinhertaskofproclaimingthewordofGodandinthepreachingoftheApostles;finally,itisthisSpiritwhoinspirestheauthorsofsacredScripture.

16.Consciousofthispneumatologicalhorizon,theSynodFathershighlightedtheimportanceoftheHolySpirit’sworkinthelifeoftheChurchandintheheartsofbelieversinrelationtosacredScripture:[49]withouttheefficaciousworkingofthe“SpiritofTruth”(Jn14:16),thewordsoftheLordcannotbeunderstood.AsSaintIrenaeusstates:“ThosewhodonotshareintheSpiritdonotdrawfromthebosomoftheirmother[theChurch]thefoodoflife;theyreceivenothingfromthepurestfountainthatflowsfromthebodyofChrist”.[50]JustasthewordofGodcomestousinthebodyofChrist,inhisEucharisticbodyandinthebodyoftheScriptures,throughtheworkingoftheHolySpirit,sotooitcanonlybetrulyreceivedandunderstoodthroughthatsameSpirit.

ThegreatwritersoftheChristiantraditionspeakunanimouslyoftheplaceoftheHolySpiritintherelationshipwhichbelieversaretohavewiththeScriptures.SaintJohnChrysostomstatesthatScripture“needstherevelationoftheSpirit,sothatbydiscoveringthetruemeaningofthethingsenclosedtherein,wecanreapabundantbenefits”.[51]SaintJeromeislikewisefirmlyconvincedthat“wecannotcometoanunderstandingofScripturewithouttheassistanceoftheHolySpiritwhoinspiredit”.[52]SaintGregorytheGreatnicelyemphasizestheworkoftheSpiritintheformationandinterpretationoftheBible:“HehimselfcreatedthewordsoftheholyTestaments,hehimselfrevealedtheirmeaning”.[53]RichardofSaintVictorpointsoutthatweneed“theeyesofdoves”,enlightenedandtaughtbytheSpirit,inordertounderstandthesacredtext.[54]

HeretooIwouldliketoemphasizetheverysignificantwitnesstotherelationshipbetweentheHolySpiritandScripturewhichwefindinthetextsoftheliturgy,wherethewordofGodisproclaimed,heardandexplainedtothefaithful.WefindawitnesstothisintheancientprayerswhichintheformofanepiclesisinvoketheSpiritbeforetheproclamationofthereadings:“SendyourParacleteSpiritintoourheartsandmakeusunderstandtheScriptureswhichhehasinspired;andgrantthatImayinterpretthemworthily,sothatthefaithfulassembledheremayprofitthereby”.Wealsofindprayerswhich,attheendofthehomily,againaskGodtosendthegiftoftheSpirituponthefaithful:“God



ourSaviour…weimploreyouforthispeople:senduponthemtheHolySpirit;maytheLordJesuscometovisitthem,speaktothemindsofall,disposetheirheartstofaithandleadoursoulstoyou,Godofmercies”.[55]ThismakesitclearthatwecannotcometounderstandthemeaningofthewordunlessweareopentotheworkingoftheParacleteintheChurchandintheheartsofbelievers.

TraditionandScripture

17.InreaffirmingtheprofoundconnectionbetweentheHolySpiritandthewordofGod,wehavealsolaidthebasisforanunderstandingofthesignificanceandthedecisivevalueofthelivingTraditionandthesacredScripturesintheChurch.Indeed,sinceGod“solovedtheworldthathegavehisonlySon”(Jn3:16),thedivineword,spokenintime,isbestowedand“consigned”totheChurchinadefinitiveway,sothattheproclamationofsalvationcanbecommunicatedeffectivelyineverytimeandplace.AstheDogmaticConstitutionDeiVerbumremindsus,JesusChristhimself“commandedtheApostlestopreachtheGospel–promisedbeforehandbytheprophets,fulfilledinhisownpersonandpromulgatedbyhisownlips–toallasthesourceofallsavingtruthandmorallaw,communicatingGod’sgiftstothem.Thiswasfaithfullycarriedout;itwascarriedoutbytheApostleswhohandedon,byoralpreaching,bytheirexample,bytheirordinances,whattheythemselveshadreceived–whetherfromthelipsofChrist,fromhiswayoflifeandhisworks,orbycomingtoknowitthroughthepromptingoftheHolySpirit;itwascarriedoutbythoseApostlesandothersassociatedwiththemwho,undertheinspirationofthesameHolySpirit,committedthemessageofsalvationtowriting”.[56]

TheSecondVaticanCouncilalsostatesthatthisTraditionofapostolicoriginisalivinganddynamicreality:it“makesprogressintheChurch,withthehelpoftheHolySpirit”;yetnotinthesensethatitchangesinitstruth,whichisperennial.Rather,“thereisagrowthininsightintotherealitiesandthewordsthatarebeingpassedon”,throughcontemplationandstudy,withtheunderstandinggrantedbydeeperspiritualexperienceandbythe“preachingofthosewho,onsucceedingtotheofficeofbishop,havereceivedthesurecharismoftruth”.[57]

ThelivingTraditionisessentialforenablingtheChurchtogrowthroughtimeintheunderstandingofthetruthrevealedintheScriptures;indeed,“bymeansofthesametradition,thefullcanonofthesacredbooksisknowntotheChurchandtheholyScripturesthemselvesaremorethoroughlyunderstoodandconstantlymadeeffectiveintheChurch”.[58]Ultimately,itisthelivingTraditionoftheChurchwhichmakesusadequatelyunderstandsacredScriptureasthewordofGod.AlthoughthewordofGodprecedesandexceedssacredScripture,nonethelessScripture,asinspiredbyGod,containsthedivineword(cf.2Tim3:16)“inanaltogethersingularway”.[59]

18.Weseeclearly,then,howimportantitisforthePeopleofGodtobeproperlytaughtandtrainedtoapproachthesacredScripturesinrelationtotheChurch’s




livingTradition,andtorecognizeinthemtheverywordofGod.Fosteringsuchanapproachinthefaithfulisveryimportantfromthestandpointofthespirituallife.HereitmightbehelpfultorecalltheanalogydrawnbytheFathersoftheChurchbetweenthewordofGodwhichbecame“flesh”andthewordwhichbecamea“book”.[60]TheDogmaticConstitutionDeiVerbumtakesupthisancienttraditionwhichholds,asSaintAmbrosesays,[61]that“thebodyoftheSonistheScripturewhichwehavereceived”,anddeclaresthat“thewordsofGod,expressedinhumanlanguage,areineverywaylikehumanspeech,justasthewordoftheeternalFather,whenhetookonhimselftheweakfleshofhumanbeings,becamelikethem”.[62]Whenunderstoodinthisway,sacredScripturepresentsitselftous,inthevarietyofitsmanyformsandcontent,asasinglereality.Indeed,“throughallthewordsofsacredScripture,Godspeaksonlyonesingleword,hisoneutterance,inwhomheexpresseshimselfcompletely(cf.Heb1:1-3)”.[63]SaintAugustinehadalreadymadethepointclearly:“RememberthatonealoneisthediscourseofGodwhichunfoldsinallsacredScripture,andonealoneisthewordwhichresoundsonthelipsofalltheholywriters”.[64]

Inshort,bytheworkoftheHolySpiritandundertheguidanceofthemagisterium,theChurchhandsontoeverygenerationallthathasbeenrevealedinChrist.TheChurchlivesinthecertaintythatherLord,whospokeinthepast,continuestodaytocommunicatehiswordinherlivingTraditionandinsacredScripture.Indeed,thewordofGodisgiventousinsacredScriptureasaninspiredtestimonytorevelation;togetherwiththeChurch’slivingTradition,itconstitutesthesupremeruleoffaith.[65]

SacredScripture,inspirationandtruth

19.AkeyconceptforunderstandingthesacredtextasthewordofGodinhumanwordsiscertainlythatofinspiration.Heretoowecansuggestananalogy:asthewordofGodbecamefleshbythepoweroftheHolySpiritinthewomboftheVirginMary,sosacredScriptureisbornfromthewomboftheChurchbythepowerofthesameSpirit.SacredScriptureis“thewordofGodsetdowninwritingundertheinspirationoftheHolySpirit”.[66]Inthiswayonerecognizesthefullimportanceofthehumanauthorwhowrotetheinspiredtextsand,atthesametime,Godhimselfasthetrueauthor.

AstheSynodFathersaffirmed,thethemeofinspirationisclearlydecisiveforanadequateapproachtotheScripturesandtheircorrectinterpretation,[67]whichforitspartistobedoneinthesameSpiritinwhomthesacredtextswerewritten.[68]Wheneverourawarenessofitsinspirationgrowsweak,weriskreadingScriptureasanobjectofhistoricalcuriosityandnotastheworkoftheHolySpiritinwhichwecanheartheLordhimselfspeakandrecognizehispresenceinhistory.

TheSynodFathersalsostressedthelinkbetweenthethemeofinspirationandthatofthetruthoftheScriptures.[69]Adeeperstudyoftheprocessof




inspirationwilldoubtlessleadtoagreaterunderstandingofthetruthcontainedinthesacredbooks.AstheCouncil’steachingstatesinthisregard,theinspiredbooksteachthetruth:“since,therefore,allthattheinspiredauthors,orsacredwriters,affirmshouldberegardedasaffirmedbytheHolySpirit,wemustacknowledgethatthebooksofScripturefirmly,faithfullyandwithouterror,teachthattruthwhichGod,forthesakeofoursalvation,wishedtoseeconfidedtothesacredScriptures.Thus,‘allscriptureisinspiredbyGodandisusefulforteaching,forreproof,forcorrectionandfortraininginrighteousness,sothatthemanofGodmaybeproficient,equippedforeverygoodwork’(2Tim3:16-17,Greek)”.[70]

CertainlytheologicalreflectionhasalwaysconsideredinspirationandtruthastwokeyconceptsforanecclesialhermeneuticofthesacredScriptures.Nonetheless,onemustacknowledgetheneedtodayforafullerandmoreadequatestudyoftheserealities,inorderbettertorespondtotheneedtointerpretthesacredtextsinaccordancewiththeirnature.HereIwouldexpressmyferventhopethatresearchinthisfieldwillprogressandbearfruitbothforbiblicalscienceandforthespirituallifeofthefaithful.

GodtheFather,sourceandoriginoftheword

20.TheeconomyofrevelationhasitsbeginningandorigininGodtheFather.Byhisword“theheavensweremade,andalltheirhostbythebreathofhismouth”(Ps33:6).Itishewhohasgivenus“thelightoftheknowledgeofthegloryofGodinthefaceofChrist”(2Cor4:6;cf.Mt16:17;Lk9:29).

IntheSon,“Logosmadeflesh”(cf.Jn1:14),whocametoaccomplishthewilloftheonewhosenthim(cf.Jn4:34),God,thesourceofrevelation,revealshimselfasFatherandbringstocompletionthedivinepedagogywhichhadpreviouslybeencarriedoutthroughthewordsoftheprophetsandthewondrousdeedsaccomplishedincreationandinthehistoryofhispeopleandallmankind.TherevelationofGodtheFatherculminatesintheSon’sgiftoftheParaclete(cf.Jn14:16),theSpiritoftheFatherandtheSon,whoguidesus“intoallthetruth”(Jn16:13).

AllGod’spromisesfindtheir“yes”inJesusChrist(cf.2Cor1:20).MenandwomenarethusenabledtosetoutonthewaythatleadstotheFather(cf.Jn14:6),sothatintheend“Godmaybeeverythingtoeveryone”(1Cor15:28).

21.AsthecrossofChristdemonstrates,Godalsospeaksbyhissilence.ThesilenceofGod,theexperienceofthedistanceofthealmightyFather,isadecisivestageintheearthlyjourneyoftheSonofGod,theincarnateWord.Hangingfromthewoodofthecross,helamentedthesufferingcausedbythatsilence:“MyGod,myGod,whyhaveyouforsakenme?”(Mk15:34;Mt27:46).Advancinginobediencetohisverylastbreath,intheobscurityofdeath,Jesuscalleduponthe



Father.Hecommendedhimselftohimatthemomentofpassage,throughdeath,toeternallife:“Father,intoyourhandsIcommendmyspirit”(Lk23:46).

ThisexperienceofJesusreflectsthesituationofallthosewho,havingheardandacknowledgedGod’sword,mustalsoconfronthissilence.Thishasbeentheexperienceofcountlesssaintsandmystics,andeventodayispartofthejourneyofmanybelievers.God’ssilenceprolongshisearlierwords.Inthesemomentsofdarkness,hespeaksthroughthemysteryofhissilence.Hence,inthedynamicofChristianrevelation,silenceappearsasanimportantexpressionofthewordofGod.

OurResponseToTheGodWhoSpeaks

CalledtothecovenantwithGod

22.Byemphasizingthemanyformsoftheword,wehavebeenabletocontemplatethenumberofwaysinwhichGodspeakstoandencountersmenandwomen,makinghimselfknownindialogue.Certainly,astheSynodFathersstated,“dialogue,whenwearespeakingofrevelation,entailstheprimacyofthewordofGodaddressedtoman”.[71]ThemysteryoftheCovenantexpressesthisrelationshipbetweenGodwhocallsmanwithhisword,andmanwhoresponds,albeitmakingclearthatitisnotamatterofameetingoftwopeers;whatwecalltheOldandNewCovenantisnotacontractbetweentwoequalparties,butapuregiftofGod.BythisgiftofhisloveGodbridgeseverydistanceandtrulymakesushis“partners”,inordertobringaboutthenuptialmysteryofthelovebetweenChristandtheChurch.Inthisvisioneverymanandwomanappearsassomeonetowhomthewordspeaks,challengesandcallstoenterthisdialogueoflovethroughafreeresponse.EachofusisthusenabledbyGodtohearandrespondtohisword.Wewerecreatedinthewordandweliveintheword;wecannotunderstandourselvesunlessweareopentothisdialogue.ThewordofGoddisclosesthefilialandrelationalnatureofhumanexistence.WeareindeedcalledbygracetobeconformedtoChrist,theSonoftheFather,and,inhim,tobetransformed.

Godhearsusandrespondstoourquestions

23.InthisdialoguewithGodwecometounderstandourselvesandwediscoverananswertoourheart’sdeepestquestions.ThewordofGodinfactisnotinimicaltous;itdoesnotstifleourauthenticdesires,butratherilluminatesthem,purifiesthemandbringsthemtofulfilment.HowimportantitisforourtimetodiscoverthatGodalonerespondstotheyearningpresentintheheartofeverymanandwoman!Sadtosay,inourdays,andintheWest,thereisawidespreadnotionthatGodisextraneoustopeople’slivesandproblems,andthathisverypresencecanbeathreattohumanautonomy.YettheentireeconomyofsalvationdemonstratesthatGodspeaksandactsinhistoryforourgoodandourintegralsalvation.Thusitisdecisive,fromthepastoralstandpoint,



topresentthewordofGodinitscapacitytoenterintodialoguewiththeeverydayproblemswhichpeopleface.Jesushimselfsaysthathecamethatwemighthavelifeinabundance(cf.Jn10:10).Consequently,weneedtomakeeveryefforttosharethewordofGodasanopennesstoourproblems,aresponsetoourquestions,abroadeningofourvaluesandthefulfilmentofouraspirations.TheChurch’spastoralactivityneedstobringoutclearlyhowGodlistenstoourneedandourpleaforhelp.AsSaintBonaventuresaysintheBreviloquium:“ThefruitofsacredScriptureisnotanyfruitwhatsoever,buttheveryfullnessofeternalhappiness.SacredScriptureisthebookcontainingthewordsofeternallife,sothatwemaynotonlybelievein,butalsopossesseternallife,inwhichwewillseeandlove,andallourdesireswillbefulfilled”.[72]

IndialoguewithGodthroughhiswords

24.ThewordofGoddrawseachofusintoaconversationwiththeLord:theGodwhospeaksteachesushowtospeaktohim.HerewenaturallythinkoftheBookofPsalms,whereGodgivesuswordstospeaktohim,toplaceourlivesbeforehim,andthustomakelifeitselfapathtoGod.[73]InthePsalmswefindexpressedeverypossiblehumanfeelingsetmasterfullyinthesightofGod;joyandpain,distressandhope,fearandtrepidation:hereallfindexpression.AlongwiththePsalmswethinktooofthemanyotherpassagesofsacredScripturewhichexpressourturningtoGodinintercessoryprayer(cf.Ex33:12-16),inexultantsongsofvictory(cf.Ex15)orinsorrowatthedifficultiesexperiencedincarryingoutourmission(cf.Jer20:7-18).InthiswayourwordtoGodbecomesGod’sword,thusconfirmingthedialogicalnatureofallChristianrevelation,[74]andourwholeexistencebecomesadialoguewiththeGodwhospeaksandlistens,whocallsusandgivesdirectiontoourlives.HerethewordofGodrevealsthatourentirelifeisunderthedivinecall.[75]

ThewordofGodandfaith

25.“‘Theobedienceoffaith’(Rom16:26;cf.Rom1:5;2Cor10:5-6)mustbeourresponsetoGodwhoreveals.ByfaithonefreelycommitsoneselfentirelytoGod,making‘thefullsubmissionofintellectandwilltoGodwhoreveals’andwillinglyassentingtotherevelationgivenbyGod”.[76]InthesewordstheDogmaticConstitutionDeiVerbumgavepreciseexpressiontothestancewhichwemusthavewithregardtoGod.TheproperhumanresponsetotheGodwhospeaksisfaith.Hereweseeclearlythat“inordertoacceptrevelation,manmustopenhismindandhearttotheworkingoftheHolySpiritwhoenableshimtounderstandthewordofGodpresentinthesacredScriptures”.[77]Itisthepreachingofthedivineword,infact,whichgivesrisetofaith,wherebywegiveourheartfeltassenttothetruthwhichhasbeenrevealedtousandwecommitourselvesentirelytoChrist:“faithcomesfromwhatisheard,andwhatisheardcomesfromthewordofChrist”(Rom10:17).ThewholehistoryofsalvationprogressivelydemonstratesthisprofoundbondbetweenthewordofGodandthe




faithwhicharisesfromanencounterwithChrist.Faiththustakesshapeasanencounterwithapersontowhomweentrustourwholelife.ChristJesusremainspresenttodayinhistory,inhisbodywhichistheChurch;forthisreasonouractoffaithisatoncebothpersonalandecclesial.

SinasarefusaltohearthewordofGod

26.ThewordofGodalsoinevitablyrevealsthetragicpossibilitythathumanfreedomcanwithdrawfromthiscovenantdialoguewithGodforwhichwewerecreated.Thedivinewordalsodisclosesthesinthatlurksinthehumanheart.QuitefrequentlyinboththeOldandintheNewTestament,wefindsindescribedasarefusaltoheartheword,asabreakingofthecovenantandthusasbeingclosedtoGodwhocallsustocommunionwithhimself.[78]SacredScriptureshowshowman’ssinisessentiallydisobedienceandrefusaltohear.TheradicalobedienceofJesuseventohisdeathonthecross(cf.Phil2:8)completelyunmasksthissin.HisobediencebringsabouttheNewCovenantbetweenGodandman,andgrantsusthepossibilityofreconciliation.JesuswassentbytheFatherasasacrificeofatonementforoursinsandforthoseofthewholeworld(cf.1Jn2:2;4:10;Heb7:27).WearethusofferedthemercifulpossibilityofredemptionandthestartofanewlifeinChrist.ForthisreasonitisimportantthatthefaithfulbetaughttoacknowledgethattherootofsinliesintherefusaltohearthewordoftheLord,andtoacceptinJesus,theWordofGod,theforgivenesswhichopensustosalvation.

Mary,“MotherofGod’sWord”and“MotherofFaith”

27.TheSynodFathersdeclaredthatthebasicaimoftheTwelfthAssemblywas“torenewtheChurch’sfaithinthewordofGod”.Todoso,weneedtolooktotheoneinwhomtheinterplaybetweenthewordofGodandfaithwasbroughttoperfection,thatis,totheVirginMary,“whobyher‘yes’tothewordofthecovenantandhermission,perfectlyfulfillsthedivinevocationofhumanity”.[79]ThehumanrealitycreatedthroughthewordfindsitsmostperfectimageinMary’sobedientfaith.FromtheAnnunciationtoPentecostsheappearsasawomancompletelyopentothewillofGod.SheistheImmaculateConception,theonewhomGodmade“fullofgrace”(cf.Lk1:28)andunconditionallydociletohisword(cf.Lk1:38).HerobedientfaithshapesherlifeateverymomentbeforeGod’splan.AVirgineverattentivetoGod’sword,shelivescompletelyattunedtothatword;shetreasuresinherhearttheeventsofherSon,piecingthemtogetherasifinasinglemosaic(cf.Lk2:19,51).[80]

InourdaythefaithfulneedtobehelpedtoseemoreclearlythelinkbetweenMaryofNazarethandthefaith-filledhearingofGod’sword.IwouldencouragescholarsaswelltostudytherelationshipbetweenMariologyandthetheologyoftheword.Thiscouldprovemostbeneficialbothforthespirituallifeandfortheologicalandbiblicalstudies.Indeed,whattheunderstandingofthefaithhasenabledustoknowaboutMarystandsattheheartofChristiantruth.The



incarnationofthewordcannotbeconceivedapartfromthefreedomofthisyoungwomanwhobyherassentdecisivelycooperatedwiththeentranceoftheeternalintotime.MaryistheimageoftheChurchinattentivehearingofthewordofGod,whichtookfleshinher.MaryalsosymbolizesopennesstoGodandothers;anactivelisteningwhichinteriorizesandassimilates,oneinwhichthewordbecomesawayoflife.

28.HereIwouldliketomentionMary’sfamiliaritywiththewordofGod.ThisisclearlyevidentintheMagnificat.Thereweseeinsomesensehowsheidentifieswiththeword,entersintoit;inthismarvellouscanticleoffaith,theVirginsingsthepraisesoftheLordinhisownwords:“TheMagnificat–aportrait,sotospeak,ofhersoul–isentirelywovenfromthreadsofHolyScripture,threadsdrawnfromthewordofGod.HereweseehowcompletelyathomeMaryiswiththewordofGod,witheaseshemovesinandoutofit.ShespeaksandthinkswiththewordofGod;thewordofGodbecomesherword,andherwordissuesfromthewordofGod.HereweseehowherthoughtsareattunedtothethoughtsofGod,howherwillisonewiththewillofGod.SinceMaryiscompletelyimbuedwiththewordofGod,sheisabletobecometheMotheroftheWordIncarnate”.[81]

Furthermore,inlookingtotheMotherofGod,weseehowGod’sactivityintheworldalwaysengagesourfreedom,becausethroughfaiththedivinewordtransformsus.OurapostolicandpastoralworkcanneverbeeffectiveunlesswelearnfromMaryhowtobeshapedbytheworkingofGodwithinus:“devoutandlovingattentiontothefigureofMaryasthemodelandarchetypeoftheChurch’sfaithisofcapitalimportanceforbringingaboutinourdayaconcreteparadigmshiftintheChurch’srelationwiththeword,bothinprayerfullisteningandingenerouscommitmenttomissionandproclamation”.[82]

AswecontemplateintheMotherofGodalifetotallyshapedbytheword,werealizethatwetooarecalledtoenterintothemysteryoffaith,wherebyChristcomestodwellinourlives.EveryChristianbeliever,SaintAmbroseremindsus,insomewayinteriorlyconceivesandgivesbirthtothewordofGod:eventhoughthereisonlyoneMotherofChristintheflesh,inthefaithChrististheprogenyofusall.[83]Thus,whattookplaceforMarycandailytakeplaceineachofus,inthehearingofthewordandinthecelebrationofthesacraments.

TheInterpretationOfSacredScriptureInTheChurch

TheChurchastheprimarysettingforbiblicalhermeneutics

29.AnothermajorthemethatemergedduringtheSynod,towhichIwouldnowliketodrawattention,istheinterpretationofsacredScriptureintheChurch.TheintrinsiclinkbetweenthewordandfaithmakesclearthatauthenticbiblicalhermeneuticscanonlybehadwithinthefaithoftheChurch,whichhasits



paradigminMary’sfiat.SaintBonaventurestatesthatwithoutfaiththereisnokeytothrowopenthesacredtext:“ThisistheknowledgeofJesusChrist,fromwhom,asfromafountain,flowforththecertaintyandtheunderstandingofallsacredScripture.ThereforeitisimpossibleforanyonetoattaintoknowledgeofthattruthunlesshefirsthaveinfusedfaithinChrist,whichisthelamp,thegateandthefoundationofallScripture”.[84]AndSaintThomasAquinas,citingSaintAugustine,insiststhat“theletter,eventhatoftheGospel,wouldkill,weretherenottheinwardgraceofhealingfaith”.[85]

Herewecanpointtoafundamentalcriterionofbiblicalhermeneutics:theprimarysettingforscripturalinterpretationisthelifeoftheChurch.Thisisnottoupholdtheecclesialcontextasanextrinsicruletowhichexegetesmustsubmit,butratherissomethingdemandedbytheverynatureoftheScripturesandthewaytheygraduallycameintobeing.“FaithtraditionsformedthelivingcontextfortheliteraryactivityoftheauthorsofsacredScripture.Theirinsertionintothiscontextalsoinvolvedasharinginboththeliturgicalandexternallifeofthecommunities,intheirintellectualworld,intheircultureandintheupsanddownsoftheirsharedhistory.Inlikemanner,theinterpretationofsacredScripturerequiresfullparticipationonthepartofexegetesinthelifeandfaithofthebelievingcommunityoftheirowntime”.[86]Consequently,“sincesacredScripturemustbereadandinterpretedinthelightofthesameSpiritthroughwhomitwaswritten”,[87]exegetes,theologiansandthewholepeopleofGodmustapproachitaswhatitreallyis,thewordofGodconveyedtousthroughhumanwords(cf.1Th2:13).ThisisaconstantdatumimplicitintheBibleitself:“Noprophecyofscriptureisamatterofone’sowninterpretation,becausenoprophecyevercamebytheimpulseofman,butmenmovedbytheHolySpiritspokefromGod”(2Pet1:20-21).Moreover,itisthefaithoftheChurchthatrecognizesintheBiblethewordofGod;asSaintAugustinememorablyputit:“IwouldnotbelievetheGospel,hadnottheauthorityoftheCatholicChurchledmetodoso”.[88]TheHolySpirit,whogiveslifetotheChurch,enablesustointerprettheScripturesauthoritatively.TheBibleistheChurch’sbook,anditsessentialplaceintheChurch’slifegivesrisetoitsgenuineinterpretation.

30.SaintJeromerecallsthatwecanneverreadScripturesimplyonourown.Wecomeupagainsttoomanycloseddoorsandwesliptooeasilyintoerror.TheBiblewaswrittenbythePeopleofGodforthePeopleofGod,undertheinspirationoftheHolySpirit.OnlyinthiscommunionwiththePeopleofGodcanwetrulyenterasa“we”intotheheartofthetruththatGodhimselfwishestoconveytous.[89]Jerome,forwhom“ignoranceoftheScripturesisignoranceofChrist”,[90]statesthattheecclesialdimensionofbiblicalinterpretationisnotarequirementimposedfromwithout:theBookistheveryvoiceofthepilgrimPeopleofGod,andonlywithinthefaithofthisPeoplearewe,sotospeak,attunedtounderstandsacredScripture.AnauthenticinterpretationoftheBiblemustalwaysbeinharmonywiththefaithoftheCatholicChurch.Hethuswrotetoapriest:“Remainfirmlyattachedtothetraditionaldoctrinethatyouhave



beentaught,sothatyoumayexhortaccordingtosounddoctrineandconfoundthosewhocontradictit”.[91]

Approachestothesacredtextthatprescindfromfaithmightsuggestinterestingelementsontheleveloftextualstructureandform,butwouldinevitablyprovemerelypreliminaryandstructurallyincompleteefforts.AsthePontificalBiblicalCommission,echoinganacceptedprincipleofmodernhermeneutics,hasstated:“accesstoaproperunderstandingofbiblicaltextsisonlygrantedtothepersonwhohasanaffinitywithwhatthetextissayingonthebasisoflifeexperience”.[92]Allthisbringsoutmoreclearlytherelationshipbetweenthespirituallifeandscripturalhermeneutics.“AsthereadermaturesinthelifeoftheSpirit,sotheregrowsalsohisorhercapacitytounderstandtherealitiesofwhichtheBiblespeaks”.[93]TheintensityofanauthenticecclesialexperiencecanonlyleadtothegrowthofgenuineunderstandinginfaithwheretheScripturesareconcerned;conversely,readingtheScripturesinfaithleadstogrowthinecclesiallifeitself.HerewecanseeonceagainthetruthofthecelebrateddictumofSaintGregorytheGreat:“Thedivinewordsgrowtogetherwiththeonewhoreadsthem”.[94]ListeningtothewordofGodintroducesandincreasesecclesialcommunionwithallthosewhowalkbyfaith.

“Thesoulofsacredtheology”

31.“Thestudyofthesacredpageshouldbe,asitwere,theverysouloftheology”:[95]thisquotationfromtheDogmaticConstitutionDeiVerbumhasbecomeincreasinglyfamiliarovertheyears.Theologicalandexegeticalscholarship,intheperiodaftertheSecondVaticanCouncil,madefrequentreferencetothisexpressionassymbolicoftherenewedinterestinsacredScripture.TheTwelfthAssemblyoftheSynodofBishopsalsofrequentlyalludedtothiswell-knownphraseinordertoexpresstherelationshipbetweenhistoricalresearchandahermeneuticoffaithwherethesacredtextisconcerned.TheFathersacknowledgedwithjoythatstudyofthewordofGodintheChurchhasgrowninrecentdecades,andtheyexpressedheartfeltgratitudetothemanyexegetesandtheologianswhowithdedication,commitmentandcompetencecontinuetomakeanessentialcontributiontothedeeperunderstandingofthemeaningoftheScriptures,astheyaddressthecomplexissuesfacingbiblicalstudiesinourday.[96]SinceregratitudewasalsoexpressedtothemembersofthePontificalBiblicalCommission,pastandpresent,whoinclosecollaborationwiththeCongregationfortheDoctrineoftheFaithcontinuetooffertheirexpertiseintheexaminationofparticularquestionsraisedbythestudyofsacredScripture.TheSynodlikewisefeltaneedtolookintothepresentstateofbiblicalstudiesandtheirstandingwithinthefieldoftheology.ThepastoraleffectivenessoftheChurch’sactivityandthespirituallifeofthefaithfuldependtoagreatextentonthefruitfulnessoftherelationshipbetweenexegesisandtheology.Forthisreason,IconsideritimportanttotakeupsomereflectionsthatemergedinthediscussionofthistopicduringtheSynodsessions.




ThedevelopmentofbiblicalstudiesandtheChurch’smagisterium

32.Beforeallelse,weneedtoacknowledgethebenefitsthathistorical-criticalexegesisandotherrecently-developedmethodsoftextualanalysishavebroughttothelifeoftheChurch.[97]FortheCatholicunderstandingofsacredScripture,attentiontosuchmethodsisindispensable,linkedasitistotherealismoftheIncarnation:“ThisnecessityisaconsequenceoftheChristianprincipleformulatedintheGospelofJohn1:14:Verbumcarofactumest.ThehistoricalfactisaconstitutivedimensionoftheChristianfaith.Thehistoryofsalvationisnotmythology,butatruehistory,anditshouldthusbestudiedwiththemethodsofserioushistoricalresearch”.[98]ThestudyoftheBiblerequiresaknowledgeofthesemethodsofenquiryandtheirsuitableapplication.Whileitistruethatscholarshiphascometoamuchgreaterappreciationoftheirimportanceinthemodernperiod,albeitnoteverywheretothesamedegree,nonethelessthesoundecclesialtraditionhasalwaysdemonstratedaloveforthestudyofthe“letter”.HereweneedbutrecallthemonasticculturewhichistheultimatefoundationofEuropeanculture;atitsrootliesaconcernfortheword.ThedesireforGodincludesloveforthewordinallitsdimensions:“becauseinthewordoftheBibleGodcomestousandwetohim,wemustlearntopenetratethesecretoflanguage,tounderstanditinitsstructureanditsmodeofexpression.Thus,becauseofthesearchforGod,thesecularscienceswhichleadtoagreaterunderstandingoflanguagebecameimportant”.[99]

33.TheChurch’slivingmagisterium,whichischargedwith“givinganauthenticinterpretationofthewordofGod,whetherinitswrittenformorintheformoftradition”,[100]intervenedinaprudentandbalancedwayregardingthecorrectresponsetotheintroductionofnewmethodsofhistoricalanalysis.IthinkinparticularoftheEncyclicalsProvidentissimusDeusofPopeLeoXIIIandDivinoAfflanteSpirituofPopePiusXII.MyvenerablepredecessorJohnPaulIIrecalledtheimportanceofthesedocumentsonthecentenaryandthefiftiethanniversaryrespectivelyoftheirpromulgation.[101]PopeLeoXIII’sinterventionhadthemeritofprotectingtheCatholicinterpretationoftheBiblefromtheinroadsofrationalism,without,however,seekingrefugeinaspiritualmeaningdetachedfromhistory.Farfromshunningscientificcriticism,theChurchwaswaryonlyof“preconceivedopinionsthatclaimtobebasedonscience,butwhichinrealitysurreptitiouslycausesciencetodepartfromitsdomain”.[102]PopePiusXII,ontheotherhand,wasfacedwithattacksonthepartofthosewhoproposedaso-calledmysticalexegesiswhichrejectedanyformofscientificapproach.TheEncyclicalDivinoAfflanteSpirituwascarefultoavoidanyhintofadichotomybetween“scientificexegesis”foruseinapologeticsand“spiritualinterpretationmeantforinternaluse”;ratheritaffirmedboththe“theologicalsignificanceoftheliteralsense,methodicallydefined”andthefactthat“determiningthespiritualsense…belongsitselftotherealmofexegeticalscience”.[103]Inthisway,bothdocumentsrejected“asplitbetweenthehumanandthedivine,betweenscientificresearchandrespectforthefaith,betweentheliteralsense

http://w2.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_18111893_providentissimus-deus.html

http://w2.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_30091943_divino-afflante-spiritu.html

http://w2.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_30091943_divino-afflante-spiritu.html



andthespiritualsense”.[104]Thisbalancewassubsequentlymaintainedbythe1993documentofthePontificalBiblicalCommission:“intheirworkofinterpretation,CatholicexegetesmustneverforgetthatwhattheyareinterpretingisthewordofGod.Theircommontaskisnotfinishedwhentheyhavesimplydeterminedsources,definedformsorexplainedliteraryprocedures.TheyarriveatthetruegoaloftheirworkonlywhentheyhaveexplainedthemeaningofthebiblicaltextasGod’swordfortoday”.[105]

TheCouncil’sbiblicalhermeneutic:adirectivetobeappropriated

34.Againstthisbackground,onecanbetterappreciatethegreatprinciplesofinterpretationpropertoCatholicexegesissetforthbytheSecondVaticanCouncil,especiallyintheDogmaticConstitutionDeiVerbum:“Seeingthat,insacredScripture,Godspeaksthroughhumanbeingsinhumanfashion,itfollowsthattheinterpretersofsacredScripture,iftheyaretoascertainwhatGodhaswishedtocommunicatetous,shouldcarefullysearchoutthemeaningwhichthesacredwritersreallyhadinmind,thatmeaningwhichGodhadthoughtwelltomanifestthroughthemediumoftheirwords”.[106]Ontheonehand,theCouncilemphasizesthestudyofliterarygenresandhistoricalcontextasbasicelementsforunderstandingthemeaningintendedbythesacredauthor.Ontheotherhand,sinceScripturemustbeinterpretedinthesameSpiritinwhichitwaswritten,theDogmaticConstitutionindicatesthreefundamentalcriteriaforanappreciationofthedivinedimensionoftheBible:1)thetextmustbeinterpretedwithattentiontotheunityofthewholeofScripture;nowadaysthisiscalledcanonicalexegesis;2)accountisbetakenofthelivingTraditionofthewholeChurch;and,finally,3)respectmustbeshownfortheanalogyoffaith.“Onlywherebothmethodologicallevels,thehistorical-criticalandthetheological,arerespected,canonespeakofatheologicalexegesis,anexegesisworthyofthisbook”.[107]

TheSynodFathersrightlystatedthatthepositivefruityieldedbytheuseofmodernhistorical-criticalresearchisundeniable.Whiletoday’sacademicexegesis,includingthatofCatholicscholars,ishighlycompetentinthefieldofhistorical-criticalmethodologyanditslatestdevelopments,itmustbesaidthatcomparableattentionneedtobepaidtothetheologicaldimensionofthebiblicaltexts,sothattheycanbemoredeeplyunderstoodinaccordancewiththethreeelementsindicatedbytheDogmaticConstitutionDeiVerbum.[108]

Thedangerofdualismandasecularizedhermeneutic

35.InthisregardweshouldmentiontheseriousrisknowadaysofadualisticapproachtosacredScripture.TodistinguishtwolevelsofapproachtotheBibledoesnotinanywaymeantoseparateoropposethem,norsimplytojuxtaposethem.Theyexistonlyinreciprocity.Unfortunately,asterileseparationsometimescreatesabarrierbetweenexegesisandtheology,andthis“occursevenatthe





highestacademiclevels”.[109]HereIwouldmentionthemosttroublingconsequences,whicharetobeavoided.

a)Firstandforemost,iftheworkofexegesisisrestrictedtothefirstlevelalone,Scriptureendsupbeingatextbelongingonlytothepast:“Onecandrawmoralconsequencesfromit,onecanlearnhistory,buttheBookassuchspeaksonlyofthepast,andexegesisisnolongertrulytheological,butbecomespurehistoriography,historyofliterature”.[110]Clearly,suchareductiveapproachcannevermakeitpossibletocomprehendtheeventofGod’srevelationthroughhisword,whichishandeddowntousinthelivingTraditionandinScripture.

b)ThelackofahermeneuticoffaithwithregardtoScriptureentailsmorethanasimpleabsence;initsplacethereinevitablyentersanotherhermeneutic,apositivisticandsecularizedhermeneuticultimatelybasedontheconvictionthattheDivinedoesnotinterveneinhumanhistory.Accordingtothishermeneutic,wheneveradivineelementseemspresent,ithastobeexplainedinsomeotherway,reducingeverythingtothehumanelement.Thisleadstointerpretationsthatdenythehistoricityofthedivineelements.[111]

c)SuchapositioncanonlyproveharmfultothelifeoftheChurch,castingdoubtoverfundamentalmysteriesofChristianityandtheirhistoricity–as,forexample,theinstitutionoftheEucharistandtheresurrectionofChrist.Aphilosophicalhermeneuticisthusimposed,onewhichdeniesthepossibilitythattheDivinecanenterandbepresentwithinhistory.TheadoptionofthishermeneuticwithintheologicalstudiesinevitablyintroducesasharpdichotomybetweenanexegesislimitedsolelytothefirstlevelandatheologytendingtowardsaspiritualizationofthemeaningoftheScriptures,onewhichwouldfailtorespectthehistoricalcharacterofrevelation.

Allthisisalsoboundtohaveanegativeimpactonthespirituallifeandonpastoralactivity;“asaconsequenceoftheabsenceofthesecondmethodologicallevel,aprofoundgulfisopenedupbetweenscientificexegesisandlectiodivina.Thiscangiverisetoalackofclarityinthepreparationofhomilies”.[112]Itmustalsobesaidthatthisdichotomycancreateconfusionandalackofstabilityintheintellectualformationofcandidatesforecclesialministries.[113]Inaword,“whereexegesisisnottheology,Scripturecannotbethesouloftheology,andconversely,wheretheologyisnotessentiallytheinterpretationoftheChurch’sScripture,suchatheologynolongerhasafoundation”.[114]HenceweneedtotakeamorecarefullookattheindicationsprovidedbytheDogmaticConstitutionDeiVerbuminthisregard.

FaithandreasonintheapproachtoScripture

36.IbelievethatwhatPopeJohnPaulIIwroteaboutthisquestioninhisEncyclicalFidesetRatiocanleadtoafullerunderstandingofexegesisanditsrelationshiptothewholeoftheology.Hestatedthatweshouldnot


http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_15101998_fides-et-ratio.html



underestimate“thedangerinherentinseekingtoderivethetruthofsacredScripturefromtheuseofonemethodalone,ignoringtheneedforamorecomprehensiveexegesiswhichenablestheexegete,togetherwiththewholeChurch,toarriveatthefullsenseofthetexts.ThosewhodevotethemselvestothestudyofsacredScriptureshouldalwaysrememberthatthevarioushermeneuticalapproacheshavetheirownphilosophicalunderpinnings,whichneedtobecarefullyevaluatedbeforetheyareappliedtothesacredtexts”.[115]

Thisfar-sightedreflectionenablesustoseehowahermeneuticalapproachtosacredScriptureinevitablybringsintoplaytheproperrelationshipbetweenfaithandreason.Indeed,thesecularizedhermeneuticofsacredScriptureistheproductofreason’sattemptstructurallytoexcludeanypossibilitythatGodmightenterintoourlivesandspeaktousinhumanwords.Heretoo,weneedtourgeabroadeningofthescopeofreason.[116]Inapplyingmethodsofhistoricalanalysis,nocriteriashouldbeadoptedwhichwouldruleoutinadvanceGod’sself-disclosureinhumanhistory.TheunityofthetwolevelsatworkintheinterpretationofsacredScripturepresupposes,inaword,theharmonyoffaithandreason.Ontheonehand,itcallsforafaithwhich,bymaintainingaproperrelationshipwithrightreason,neverdegeneratesintofideism,whichinthecaseofScripturewouldendupinfundamentalism.Ontheotherhand,itcallsforareasonwhich,initsinvestigationofthehistoricalelementspresentintheBible,ismarkedbyopennessanddoesnotrejectapriorianythingbeyonditsowntermsofreference.Inanycase,thereligionoftheincarnateLogoscanhardlyfailtoappearprofoundlyreasonabletoanyonewhosincerelyseeksthetruthandtheultimatemeaningofhisorherownlifeandhistory.

Literalsenseandspiritualsense

37.Asignificantcontributiontotherecoveryofanadequatescripturalhermeneutic,asthesynodalassemblystated,canalsocomefromrenewedattentiontotheFathersoftheChurchandtheirexegeticalapproach.[117]TheChurchFatherspresentatheologythatstillhasgreatvaluetodaybecauseatitsheartisthestudyofsacredScriptureasawhole.Indeed,theFathersareprimarilyandessentially“commentatorsonsacredScripture”.[118]Theirexamplecan“teachmodernexegetesatrulyreligiousapproachtosacredScripture,andlikewiseaninterpretationthatisconstantlyattunedtothecriterionofcommunionwiththeexperienceoftheChurch,whichjourneysthroughhistoryundertheguidanceoftheHolySpirit”.[119]

Whileobviouslylackingthephilologicalandhistoricalresourcesatthedisposalofmodernexegesis,thepatristicandmediaevaltraditioncouldrecognizethedifferentsensesofScripture,beginningwiththeliteralsense,namely,“themeaningconveyedbythewordsofScriptureanddiscoveredbyexegesis,followingtherulesofsoundinterpretation”.[120]SaintThomasofAquinas,forexample,statesthat“allthesensesofsacredScripturearebasedontheliteral



sense”.[121]Itisnecessary,however,torememberthatinpatristicandmedievaltimeseveryformofexegesis,includingtheliteralform,wascarriedoutonthebasisoffaith,withouttherenecessarilybeinganydistinctionbetweentheliteralsenseandthespiritualsense.OnemaymentioninthisregardthemedievalcoupletwhichexpressestherelationshipbetweenthedifferentsensesofScripture:

“Litteragestadocet,quidcredasallegoria,Moralisquidagas,quotendasanagogia.

Theletterspeaksofdeeds;allegoryaboutthefaith;Themoralaboutouractions;anagogyaboutourdestiny”.[122]

Herewecannotetheunityandinterrelationbetweentheliteralsenseandthespiritualsense,whichforitspartissubdividedintothreesenseswhichdealwiththecontentsofthefaith,withthemorallifeandwithoureschatologicalaspiration.

Inaword,whileacknowledgingthevalidityandnecessity,aswellasthelimits,ofthehistorical-criticalmethod,welearnfromtheFathersthatexegesis“istrulyfaithfultotheproperintentionofbiblicaltextswhenitgoesnotonlytotheheartoftheirformulationtofindtherealityoffaiththereexpressed,butalsoseekstolinkthisrealitytotheexperienceoffaithinourpresentworld”.[123]OnlyagainstthishorizoncanwerecognizethatthewordofGodislivingandaddressedtoeachofusinthehereandnowofourlives.Inthissense,thePontificalBiblicalCommission’sdefinitionofthespiritualsense,asunderstoodbyChristianfaith,remainsfullyvalid:itis“themeaningexpressedbythebiblicaltextswhenread,undertheinfluenceoftheHolySpirit,inthecontextofthepaschalmysteryofChristandofthenewlifewhichflowsfromit.Thiscontexttrulyexists.InittheNewTestamentrecognizesthefulfilmentoftheScriptures.Itisthereforequiteacceptabletore-readtheScripturesinthelightofthisnewcontext,whichisthatoflifeintheSpirit”.[124]

Theneedtotranscendthe“letter”

38.InrediscoveringtheinterplaybetweenthedifferentsensesofScriptureitthusbecomesessentialtograspthepassagefromlettertospirit.Thisisnotanautomatic,spontaneouspassage;rather,theletterneedstobetranscended:“thewordofGodcanneversimplybeequatedwiththeletterofthetext.Toattaintoitinvolvesaprogressionandaprocessofunderstandingguidedbytheinnermovementofthewholecorpus,andhenceitalsohastobecomeavitalprocess”.[125]Hereweseethereasonwhyanauthenticprocessofinterpretationisneverpurelyanintellectualprocessbutalsoalivedone,demandingfullengagementinthelifeoftheChurch,whichislife“accordingtotheSpirit”(Gal5:16).The



criteriasetforthinNumber12oftheDogmaticConstitutionDeiVerbumthusbecomeclearer:thisprogressioncannottakeplacewithregardtoanindividualliteraryfragmentunlessitisseeninrelationtothewholeofScripture.Indeed,thegoaltowhichwearenecessarilyprogressingistheoneWord.Thereisaninnerdramainthisprocess,sincethepassagethattakesplaceinthepoweroftheSpiritinevitablyengageseachperson’sfreedom.SaintPaullivedthispassagetothefullinhisownlife.Inhiswords:“theletterkills,buttheSpiritgiveslife”(2Cor3:6),heexpressedinradicaltermsthesignificanceofthisprocessoftranscendingtheletterandcomingtounderstanditonlyintermsofthewhole.Pauldiscoveredthat“theSpiritoffreedomhasaname,andhencethatfreedomhasaninnercriterion:‘TheLordistheSpiritandwheretheSpiritoftheLordis,thereisfreedom’(2Cor3:17).TheSpiritoffreedomisnotsimplytheexegete’sownidea,theexegete’sownvision.TheSpiritisChrist,andChrististheLordwhoshowsustheway”.[126]WeknowthatforSaintAugustinetoothispassagewasatoncedramaticandliberating;hecametobelievetheScriptures–whichatfirstsightstruckhimassodisjointedinthemselvesandinplacessocoarse–throughtheveryprocessoftranscendingtheletterwhichhelearnedfromSaintAmbroseintypologicalinterpretation,whereintheentireOldTestamentisapathtoJesusChrist.ForSaintAugustine,transcendingtheliteralsensemadetheletteritselfcredible,andenabledhimtofindatlasttheanswertohisdeepinnerrestlessnessandhisthirstfortruth.[127]

TheBible’sintrinsicunity

39.Inthepassagefromlettertospirit,wealsolearn,withintheChurch’sgreattradition,toseetheunityofallScripture,groundedintheunityofGod’sword,whichchallengesourlifeandconstantlycallsustoconversion.[128]HerethewordsofHughofSaintVictorremainasureguide:“AlldivineScriptureisonebook,andthisonebookisChrist,speaksofChristandfindsitsfulfilmentinChrist”.[129]Viewedinpurelyhistoricalorliteraryterms,ofcourse,theBibleisnotasinglebook,butacollectionofliterarytextscomposedoverthecourseofathousandyearsormore,anditsindividualbooksarenoteasilyseentopossessaninteriorunity;instead,weseeclearinconsistenciesbetweenthem.ThiswasalreadythecasewiththeBibleofIsrael,whichweChristianscalltheOldTestament.Itisallthemoresowhen,asChristians,werelatetheNewTestamentanditswritingsasakindofhermeneuticalkeytoIsrael’sBible,thusinterpretingthelatterasapathtoChrist.TheNewTestamentgenerallydoesnotemploytheterm“Scripture”(cf.Rom4:3;1Pet2:6),butrather“theScriptures”(cf.Mt21:43;Jn5:39;Rom1:2;2Pet3:16),whichnonethelessareseenintheirentiretyastheonewordofGodaddressedtous.[130]ThismakesitclearthatthepersonofChristgivesunitytoallthe“Scriptures”inrelationtotheone“Word”.InthiswaywecanunderstandthewordsofNumber12oftheDogmaticConstitutionDeiVerbum,whichpointtotheinternalunityoftheentireBibleasadecisivecriterionforacorrecthermeneuticoffaith.





TherelationshipbetweentheOldandtheNewTestaments

40.AgainstthisbackdropoftheunityoftheScripturesinChrist,theologiansandpastorsalikeneedtobeconsciousoftherelationshipbetweenOldandtheNewTestaments.Firstofall,itisevidentthattheNewTestamentitselfacknowledgestheOldTestamentasthewordofGodandthusacceptstheauthorityofthesacredScripturesoftheJewishpeople.[131]ItimplicitlyacknowledgesthembyusingthesamelanguageandbyfrequentlyreferringtopassagesfromtheseScriptures.Itexplicitlyacknowledgesthembycitingmanypartsofthemasabasisforargument.IntheNewTestament,anargumentbasedontextsfromtheOldTestamentthushasadefinitivequality,superiortothatofmerehumanargumentation.IntheFourthGospel,Jesusstatesthat“Scripturecannotberejected”(Jn10:35)andSaintPaulspecificallymakesclearthattheOldTestamentrevelationremainsvalidforusChristians(cf.Rom15:4;1Cor10:11).[132]Wealsoaffirmthat“JesusofNazarethwasaJewandtheHolyLandisthemotherlandoftheChurch”:[133]therootsofChristianityarefoundintheOldTestament,andChristianitycontinuallydrawsnourishmentfromtheseroots.Consequently,soundChristiandoctrinehasalwaysresistedallnewformsofMarcionism,whichtend,indifferentways,tosettheOldTestamentinoppositiontotheNew.[134]

Moreover,theNewTestamentitselfclaimstobeconsistentwiththeOldandproclaimsthatinthemysteryofthelife,deathandresurrectionofChristthesacredScripturesoftheJewishpeoplehavefoundtheirperfectfulfilment.Itmustbeobserved,however,thattheconceptofthefulfilmentoftheScripturesisacomplexone,sinceithasthreedimensions:abasicaspectofcontinuitywiththeOldTestamentrevelation,anaspectofdiscontinuityandanaspectoffulfilmentandtranscendence.ThemysteryofChriststandsincontinuityofintentwiththesacrificialcultoftheOldTestament,butitcametopassinaverydifferentway,correspondingtoanumberofpropheticstatementsandthusreachingaperfectionneverpreviouslyobtained.TheOldTestamentisitselfrepletewithtensionsbetweenitsinstitutionalanditspropheticaspects.ThepaschalmysteryofChristisincompleteconformity–albeitinawaythatcouldnothavebeenanticipated–withthepropheciesandtheforeshadowingsoftheScriptures;yetitpresentsclearaspectsofdiscontinuitywithregardtotheinstitutionsoftheOldTestament.

41.TheseconsiderationsshowtheuniqueimportanceoftheOldTestamentforChristians,whileatthesametimebringingoutthenewnessofChristologicalinterpretation.FromapostolictimesandinherlivingTradition,theChurchhasstressedtheunityofGod’splaninthetwoTestamentsthroughtheuseoftypology;thisprocedureisinnowayarbitrary,butisintrinsictotheeventsrelatedinthesacredtextandthusinvolvesthewholeofScripture.Typology“discernsinGod’sworksoftheOldCovenantprefigurationsofwhatheaccomplishedinthefullnessoftimeinthepersonofhisincarnateSon”.[135]



Christians,then,readtheOldTestamentinthelightofChristcrucifiedandrisen.WhiletypologicalinterpretationmanifeststheinexhaustiblecontentoftheOldTestamentfromthestandpointoftheNew,wemustnotforgetthattheOldTestamentretainsitsowninherentvalueasrevelation,asourLordhimselfreaffirmed(cf.Mk12:29-31).Consequently,“theNewTestamenthastobereadinthelightoftheOld.EarlyChristiancatechesismadeconstantuseoftheOldTestament(cf.1Cor5:6-8;1Cor10:1-11)”.[136]ForthisreasontheSynodFathersstatedthat“theJewishunderstandingoftheBiblecanprovehelpfultoChristiansfortheirownunderstandingandstudyoftheScriptures”.[137]

“TheNewTestamentishiddenintheOldandtheOldismademanifestintheNew”,[138]asSaintAugustineperceptivelynoted.Itisimportant,therefore,thatinbothpastoralandacademicsettingsthecloserelationshipbetweenthetwoTestamentsbeclearlybroughtout,inkeepingwiththedictumofSaintGregorytheGreatthat“whattheOldTestamentpromised,theNewTestamentmadevisible;whattheformerannouncesinahiddenway,thelatteropenlyproclaimsaspresent.ThereforetheOldTestamentisaprophecyoftheNewTestament;andthebestcommentaryontheOldTestamentistheNewTestament”.[139]

The“dark”passagesoftheBible

42.IndiscussingtherelationshipbetweentheOldandtheNewTestaments,theSynodalsoconsideredthosepassagesintheBiblewhich,duetotheviolenceandimmoralitytheyoccasionallycontain,proveobscureanddifficult.Hereitmustberememberedfirstandforemostthatbiblicalrevelationisdeeplyrootedinhistory.God’splanismanifestedprogressivelyanditisaccomplishedslowly,insuccessivestagesanddespitehumanresistance.Godchoseapeopleandpatientlyworkedtoguideandeducatethem.Revelationissuitedtotheculturalandmorallevelofdistanttimesandthusdescribesfactsandcustoms,suchascheatingandtrickery,andactsofviolenceandmassacre,withoutexplicitlydenouncingtheimmoralityofsuchthings.Thiscanbeexplainedbythehistoricalcontext,yetitcancausethemodernreadertobetakenaback,especiallyifheorshefailstotakeaccountofthemany“dark”deedscarriedoutdownthecenturies,andalsoinourownday.IntheOldTestament,thepreachingoftheprophetsvigorouslychallengedeverykindofinjusticeandviolence,whethercollectiveorindividual,andthusbecameGod’swayoftraininghispeopleinpreparationfortheGospel.SoitwouldbeamistaketoneglectthosepassagesofScripturethatstrikeusasproblematic.Rather,weshouldbeawarethatthecorrectinterpretationofthesepassagesrequiresadegreeofexpertise,acquiredthroughatrainingthatinterpretsthetextsintheirhistorical-literarycontextandwithintheChristianperspectivewhichhasasitsultimatehermeneuticalkey“theGospelandthenewcommandmentofJesusChristbroughtaboutinthepaschalmystery”.[140]IencouragescholarsandpastorstohelpallthefaithfultoapproachthesepassagesthroughaninterpretationwhichenablestheirmeaningtoemergeinthelightofthemysteryofChrist.



Christians,JewsandthesacredScriptures

43.HavingconsideredthecloserelationshipbetweentheNewTestamentandtheOld,wenownaturallyturntothespecialbondwhichthatrelationshiphasengenderedbetweenChristiansandJews,abondthatmustneverbeoverlooked.PopeJohnPaulII,speakingtoJews,calledthem“our‘belovedbrothers’inthefaithofAbraham,ourPatriarch”.[141]ToacknowledgethisfactisinnowaytodisregardtheinstancesofdiscontinuitywhichtheNewTestamentassertswithregardtotheinstitutionsoftheOldTestament,muchlessthefulfilmentoftheScripturesinthemysteryofJesusChrist,acknowledgedasMessiahandSonofGod.Allthesame,thisprofoundandradicaldifferencebynomeansimpliesmutualhostility.TheexampleofSaintPaul(cf.Rom9-11)showsonthecontrarythat“anattitudeofrespect,esteemandlovefortheJewishpeopleistheonlytrulyChristianattitudeinthepresentsituation,whichisamysteriouspartofGod’swhollypositiveplan”.[142]Indeed,SaintPaulsaysoftheJewsthat:“asregardselectiontheyarebelovedforthesakeoftheirforefathers,forthegiftsandthecallofGodareirrevocable!”(Rom11:28-29).

SaintPaulalsousesthelovelyimageoftheolivetreetodescribetheverycloserelationshipbetweenChristiansandJews:theChurchoftheGentilesislikeawildoliveshoot,graftedontothegoodolivetreethatisthepeopleoftheCovenant(cf.Rom11:17-24).Inotherwords,wedrawournourishmentfromthesamespiritualroots.Weencounteroneanotherasbrothersandsisterswhoatcertainmomentsintheirhistoryhavehadatenserelationship,butarenowfirmlycommittedtobuildingbridgesoflastingfriendship.[143]AsPopeJohnPaulIIsaidonanotheroccasion:“Wehavemuchincommon.Togetherwecandomuchforpeace,justiceandforamorefraternalandmorehumaneworld”.[144]

IwishtostateoncemorehowmuchtheChurchvaluesherdialoguewiththeJews.Whereveritseemsappropriate,itwouldbegoodtocreateopportunitiesforencounterandexchangeinpublicaswellasinprivate,andthustopromotegrowthinreciprocalknowledge,inmutualesteemandcooperation,alsointhestudyofthesacredScriptures.

ThefundamentalistinterpretationofsacredScripture

44.TheattentionwehavebeenpayingtodifferentaspectsofthethemeofbiblicalhermeneuticsnowenablesustoconsiderasubjectwhichcameupanumberoftimesduringtheSynod:thatofthefundamentalistinterpretationofsacredScripture.[145]ThePontificalBiblicalCommission,initsdocumentTheInterpretationoftheBibleintheChurch,haslaiddownsomeimportantguidelines.HereIwouldlikeespeciallytodealwithapproacheswhichfailtorespecttheauthenticityofthesacredtext,butpromotesubjectiveandarbitraryinterpretations.The“literalism”championedbythefundamentalistapproachactuallyrepresentsabetrayalofboththeliteralandthespiritualsense,andopensthewaytovariousformsofmanipulation,as,forexample,by



disseminatinganti-ecclesialinterpretationsoftheScriptures.“Thebasicproblemwithfundamentalistinterpretationisthat,refusingtotakeintoaccountthehistoricalcharacterofbiblicalrevelation,itmakesitselfincapableofacceptingthefulltruthoftheincarnationitself.AsregardsrelationshipswithGod,fundamentalismseekstoescapeanyclosenessofthedivineandthehuman…forthisreason,ittendstotreatthebiblicaltextasifithadbeendictatedwordforwordbytheSpirit.ItfailstorecognizethatthewordofGodhasbeenformulatedinlanguageandexpressionconditionedbyvariousperiods”.[146]Christianity,ontheotherhand,perceivesinthewordstheWordhimself,theLogoswhodisplayshismysterythroughthiscomplexityandtherealityofhumanhistory.[147]Thetrueresponsetoafundamentalistapproachis“thefaith-filledinterpretationofsacredScripture”.Thismannerofinterpretation,“practisedfromantiquitywithintheChurch’sTradition,seekssavingtruthforthelifeoftheindividualChristianandfortheChurch.Itrecognizesthehistoricalvalueofthebiblicaltradition.Preciselybecauseofthetradition’svalueasanhistoricalwitness,thisreadingseekstodiscoverthelivingmeaningofthesacredScripturesforthelivesofbelieverstoday”,[148]whilenotignoringthehumanmediationoftheinspiredtextanditsliterarygenres.

Dialoguebetweenpastors,theologiansandexegetes

45.AnauthentichermeneuticoffaithhasseveralimportantconsequencesfortheChurch’spastoralactivity.TheSynodFathersthemselvesrecommended,forexample,acloserworkingrelationshipbetweenpastors,exegetesandtheologians.EpiscopalConferencesmightfostersuchencounterswiththe“aimofpromotinggreatercommunionintheserviceofthewordofGod”.[149]CooperationofthissortwillhelpalltocarryouttheirworkmoreeffectivelyforthebenefitofthewholeChurch.Forscholarstoo,thispastoralorientationinvolvesapproachingthesacredtextwiththerealizationthatitisamessagewhichtheLordaddressestousforoursalvation.InthewordsoftheDogmaticConstitutionDeiVerbum,“Catholicexegetesandotherworkersinthefieldofsacredtheologyshouldworkdiligentlywithoneanotherandunderthewatchfuleyeofthesacredmagisterium.Usingappropriatetechniques,theyshouldtogethersetaboutexaminingandexplainingthesacredtextsinsuchawaythatasmanyaspossibleofthosewhoareministersofGod’swordmaybeabletodispensefruitfullythenourishmentoftheScripturestothepeopleofGod.Thisnourishmentenlightensthemind,strengthensthewillandfirestheheartsofmenandwomenwiththeloveofGod”.[150]

TheBibleandecumenism

46.ConsciousthattheChurchhasherfoundationinChrist,theincarnateWordofGod,theSynodwishedtoemphasizethecentralityofbiblicalstudieswithinecumenicaldialogueaimedatthefullexpressionoftheunityofallbelieversinChrist.[151]TheScripturesthemselvescontainJesus’movingprayertothe




Fatherthathisdisciplesmightbeone,sothattheworldmaybelieve(cf.Jn17:21).AllthiscanonlystrengthenourconvictionthatbylisteningandmeditatingtogetherontheScriptures,weexperienceareal,albeitnotyetfullcommunion;[152]“sharedlisteningtotheScripturesthusspursusontowardsthedialogueofcharityandenablesgrowthinthedialogueoftruth”.[153]ListeningtogethertothewordofGod,engaginginbiblicallectiodivina,lettingourselvesbestruckbytheinexhaustiblefreshnessofGod’swordwhichnevergrowsold,overcomingourdeafnesstothosewordsthatdonotfitourownopinionsorprejudices,listeningandstudyingwithinthecommunionofthebelieversofeveryage:allthesethingsrepresentawayofcomingtounityinfaithasaresponsetohearingthewordofGod.[154]ThewordsoftheSecondVaticanCouncilwereclearinthisregard:“in[ecumenical]dialogueitself,sacredScriptureisapreciousinstrumentinthemightyhandofGodforattainingtothatunitywhichtheSaviourholdsouttoall”.[155]Consequently,thereshouldbeanincreaseinecumenicalstudy,discussionandcelebrationsofthewordofGod,withduerespectforexistingnormsandthevarietyoftraditions.[156]Thesecelebrationsadvancethecauseofecumenismand,whensuitablycarriedout,theyrepresentintensemomentsofauthenticprayeraskingGodtohastenthedaywhenwewillallbeableatlasttositattheonetableanddrinkfromtheonecup.Nonetheless,whileitispraiseworthyandrighttopromotesuchservices,caremustbetakenthattheyarenotproposedtothefaithfulasalternativestothecelebrationofHolyMassonSundaysorholydaysofobligation.

Inthisworkofstudyandprayer,weserenelyacknowledgethoseaspectswhichstillneedtobeexploredmoredeeplyandthoseonwhichwestilldiffer,suchastheunderstandingoftheauthoritativesubjectofinterpretationintheChurchandthedecisiveroleofthemagisterium.[157]

Finally,IwishtoemphasizethestatementsoftheSynodFathersabouttheecumenicalimportanceoftranslationsoftheBibleinthevariouslanguages.Weknowthattranslatingatextisnomeremechanicaltask,butbelongsinsomesensetotheworkofinterpretation.Inthisregard,theVenerableJohnPaulIIobservedthat“anyonewhorecallshowheavilydebatesaboutScriptureinfluenceddivisions,especiallyintheWest,canappreciatethesignificantstepforwardwhichthesecommontranslationsrepresent”.[158]PromotingcommontranslationsoftheBibleispartoftheecumenicalenterprise.Iwouldliketothankallthoseengagedinthisimportantwork,andIencouragethemtopersevereintheirefforts.

Consequencesforthestudyoftheology

47.Afurtherconsequenceofanadequatehermeneuticoffaithhastodowithitsnecessaryimplicationsforexegeticalandtheologicalformation,particularlythatofcandidatesforthepriesthood.CaremustbetakentoensurethatthestudyofsacredScriptureistrulythesouloftheologyinasmuchasitisacknowledgedas



thewordofGodaddressedtotoday’sworld,totheChurchandtoeachofuspersonally.ItisimportantthatthecriteriaindicatedinNumber12oftheDogmaticConstitutionDeiVerbumreceiverealattentionandbecometheobjectofdeeperstudy.AnotionofscholarlyresearchthatwouldconsideritselfneutralwithregardtoScriptureshouldnotbeencouraged.AswellaslearningtheoriginallanguagesinwhichtheBiblewaswrittenandsuitablemethodsofinterpretation,studentsneedtohaveadeepspirituallife,inordertoappreciatethattheScripturecanonlybeunderstoodifitislived.

Alongtheselines,IurgethatthestudyofthewordofGod,bothhandeddownandwritten,beconstantlycarriedoutinaprofoundlyecclesialspirit,andthatacademicformationtakedueaccountofthepertinentinterventionsofthemagisterium,which“isnotsuperiortothewordofGod,butisratheritsservant.Itteachesonlywhathasbeenhandedontoit.AtthedivinecommandandwiththehelpoftheHolySpirit,itlistenstothisdevoutly,guardsitreverentlyandexpoundsitfaithfully”.[159]Caremustthusbetakenthattheinstructionimpartedacknowledgethat“sacredTradition,sacredScriptureandthemagisteriumoftheChurcharesoconnectedandassociatedthatoneofthemcannotstandwithouttheothers”.[160]Itismyhopethat,infidelitytotheteachingoftheSecondVaticanCouncil,thestudyofsacredScripture,readwithinthecommunionoftheuniversalChurch,willtrulybethesouloftheologicalstudies.[161]

ThesaintsandtheinterpretationofScripture

48.TheinterpretationofsacredScripturewouldremainincompletewereitnottoincludelisteningtothosewhohavetrulylivedthewordofGod:namely,thesaints.[162]Indeed,“vivalectioestvitabonorum”.[163]ThemostprofoundinterpretationofScripturecomespreciselyfromthosewholetthemselvesbeshapedbythewordofGodthroughlistening,readingandassiduousmeditation.

ItiscertainlynotbychancethatthegreatcurrentsofspiritualityintheChurch’shistoryoriginatedwithanexplicitreferencetoScripture.IamthinkingforexampleofSaintAnthonytheAbbot,whowasmovedbyhearingChrist’swords:“ifyouwouldbeperfect,go,sellwhatyoupossessandgivetothepoor,andyouwillhavetreasureinheaven;andcome,followme”(Mt19:21).[164]NolessstrikingisthequestionposedbySaintBasiltheGreatintheMoralia:“Whatisthedistinctivemarkoffaith?FullandunhesitatingcertaintythatthewordsinspiredbyGodaretrue…Whatisthedistinctivemarkofthefaithful?ConformingtheirliveswiththesamecompletecertaintytothemeaningofthewordsofScripture,notdaringtoremoveoraddasinglething”.[165]SaintBenedict,inhisRule,referstoScriptureas“amostperfectnormforhumanlife”.[166]SaintFrancisofAssisi–welearnfromThomasofCelano–“uponhearingthatthedisciplesofChristmustpossessneithergold,norsilvernormoney,norcarryabag,norbread,norastaffforthejourney,norsandalsnortwotunics…exultinginthe




HolySpirit,immediatelycriedout:‘ThisiswhatIwant,thisiswhatIaskfor,thisIlongtodowithallmyheart!’”.[167]SaintClareofAssisisharedfullyintheexperienceofSaintFrancis:“TheformoflifeoftheOrderofPoorSisters–shewrites–isthis:toobservetheholyGospelofourLordJesusChrist”.[168]Sotoo,SaintDominic“everywhereshowedhimselftobeamanoftheGospel,inwordasindeed”,[169]andwantedhisfriarslikewisetobe“menoftheGospel”.[170]TheCarmeliteSaintTeresaofAvila,whoinherwritingsconstantlyusesbiblicalimagestoexplainhermysticalexperiences,saysthatJesushimselfrevealedtoherthat“alltheevilintheworldisderivedfromnotknowingclearlythetruthsofsacredScripture”.[171]SaintThérèseoftheChildJesusdiscoveredthatlovewasherpersonalvocationbyporingovertheScriptures,especiallyChapters12and13oftheFirstLettertotheCorinthians;[172]thesamesaintdescribestheattractionoftheScriptures:“NosoonerdoIglanceattheGospel,butimmediatelyIbreatheinthefragranceofthelifeofJesusandIknowwheretorun”.[173]EverysaintislikearayoflightstreamingforthfromthewordofGod:wecanthinkofSaintIgnatiusofLoyolainhissearchfortruthandinhisdiscernmentofspirits;SaintJohnBoscoinhispassionfortheeducationoftheyoung;SaintJohnMaryVianneyinhisawarenessofthegrandeurofthepriesthoodasgiftandtask;SaintPiusofPietrelcinainhisservingasaninstrumentofdivinemercy;SaintJosemariaEscriváinhispreachingoftheuniversalcalltoholiness;BlessedTeresaofCalcutta,themissionaryofGod’scharitytowardsthepoorestofthepoor,andthenthemartyrsofNazismandCommunism,representedbySaintTeresaBenedictaoftheCross(EdithStein),aCarmelitenun,andbyBlessedAloysiusStepinac,theCardinalArchbishopofZagreb.

49.HolinessinspiredbythewordofGodthusbelongsinawaytotheprophetictradition,whereinthewordofGodsetstheprophet’sverylifeatitsservice.Inthissense,holinessintheChurchconstitutesaninterpretationofScripturewhichcannotbeoverlooked.TheHolySpiritwhoinspiredthesacredauthorsisthesameSpiritwhoimpelsthesaintstooffertheirlivesfortheGospel.Instrivingtolearnfromtheirexample,wesetoutonthesurewaytowardsalivingandeffectivehermeneuticofthewordofGod.

WesawadirectwitnesstothislinkbetweenholinessandthewordofGodduringtheTwelfthAssemblyoftheSynodwhenfournewsaintswerecanonizedon12OctoberinSaintPeter’sSquare:GaetanoErrico,priestandfounderoftheCongregationofMissionariesoftheSacredHeartsofJesusandMary;MotherMariaBernardaBütler,anativeofSwitzerlandandamissionaryinEcuadorandColombia;SisterAlphonsaoftheImmaculateConception,thefirstcanonizedsaintborninIndia;andtheyoungEcuadorianlaywomanNarcisadeJesúsMartilloMorán.WiththeirlivestheytestifiedbeforetheworldandtheChurchtotheperennialfruitfulnessofChrist’sGospel.ThroughtheintercessionofthesesaintscanonizedatthetimeofthesynodalassemblyonthewordofGod,letusasktheLordthatourownlivesmaybethat“goodsoil”inwhichthedivinesower



plantstheword,sothatitmaybearwithinusfruitsofholiness,“thirtyfold,sixtyfold,ahundredfold”(Mk4:20).

PARTTWO

VERBUMINECCLESIA

“ButtoallwhoreceivedhimhegavepowertobecomechildrenofGod”

(Jn1:12)

TheWordOfGodAndTheChurch

TheChurchreceivestheword

50.TheLordspeakshiswordsothatitmaybereceivedbythosewhowerecreated“through”thatsameword.“Hecameamonghisown”(Jn1:11):hiswordisnotsomethingfundamentallyalientous,andcreationwaswilledinarelationshipoffamiliaritywithGod’sownlife.YetthePrologueoftheFourthGospelalsoplacesusbeforetherejectionofGod’swordby“hisown”,who“receivedhimnot”(Jn1:11).Nottoreceivehimmeansnottolistentohisvoice,nottobeconformedtotheLogos.Ontheotherhand,whenevermenandwomen,albeitfrailandsinful,aresincerelyopentoanencounterwithChrist,aradicaltransformationbeginstotakeplace:“buttoallwhoreceivedhim,hegavepowertobecomechildrenofGod”(Jn1:12).ToreceivetheWordmeanstoletoneselfbeshapedbyhim,andthustobeconformedbythepoweroftheHolySpirittoChrist,the“onlySonfromtheFather”(Jn1:14).Itisthebeginningofanewcreation;anewcreatureisborn,anewpeoplecomestobirth.Thosewhobelieve,thatistosay,thosewholivetheobedienceoffaith,are“bornofGod”(Jn1:13)andmadesharersinthedivinelife:sonsintheSon(cf.Gal4:5-6;Rom8:14-17).AsSaintAugustineputsitnicelyincommentingonthispassagefromJohn’sGospel:“youwerecreatedthroughtheword,butnowthroughthewordyoumustberecreated”.[174]HerewecanglimpsethefaceoftheChurchasarealitydefinedbyacceptanceoftheWordofGodwho,bytakingflesh,cametopitchhistentamongus(cf.Jn1:14).Thisdwelling-placeofGodamongmen,thisshekinah(cf.Ex26:1),prefiguredintheOldTestament,isnowfulfilledinGod’sdefinitivepresenceamongusinChrist.

Christ’sconstantpresenceinthelifeoftheChurch

51.TherelationshipbetweenChrist,theWordoftheFather,andtheChurchcannotbefullyunderstoodintermsofamerepastevent;rather,itisalivingrelationshipwhicheachmemberofthefaithfulispersonallycalledtoenterinto.WearespeakingofthepresenceofGod’swordtoustoday:“Lo,Iamwithyoualways,tothecloseoftheage”(Mt28:20).AsPopeJohnPaulIIhassaid:“Christ’srelevanceforpeopleofalltimesisshownforthinhisbody,whichisthe



Church.ForthisreasontheLordpromisedhisdisciplestheHolySpirit,whowould‘bringtotheirremembrance’andteachthemtounderstandhiscommandments(cf.Jn14:26),andwhowouldbetheprincipleandconstantsourceofanewlifeintheworld(cf.Jn3:5-8;Rom8:1-13)”.[175]TheDogmaticConstitutionDeiVerbumexpressesthismysterybyusingthebiblicalmetaphorofanuptialdialogue:“God,whospokeinthepast,continuestoconversewiththespouseofhisbelovedSon.AndtheHolySpirit,throughwhomthelivingvoiceoftheGospelringsoutintheChurch–andthroughitintheworld–leadsbelieverstothefulltruthandmakesthewordofChristdwellintheminallitsrichness(cf.Col3:16).”[176]

TheBrideofChrist–thegreatteacheroftheartoflistening–todaytoorepeatsinfaith:“Speak,Lord,yourChurchislistening”.[177]ForthisreasontheDogmaticConstitutionDeiVerbumintentionallybeginswiththewords:“HearingthewordofGodreverentlyandproclaimingitconfidently,thissacredCouncil…”.[178]HereweencounteradynamicdefinitionoftheChurch’slife:“WiththesewordstheCouncilindicatesadefiningaspectoftheChurch:sheisacommunitythathearsandproclaimsthewordofGod.TheChurchdrawslifenotfromherselfbutfromtheGospel,andfromtheGospelshediscoverseveranewthedirectionforherjourney.ThisisanapproachthateveryChristianmustunderstandandapplytohimselforherself:onlythosewhofirstplacethemselvesinanattitudeoflisteningtothewordcangoontobecomeitsheralds”.[179]InthewordofGodproclaimedandheard,andinthesacraments,Jesussaystoday,hereandnow,toeachperson:“Iamyours,Igivemyselftoyou”;sothatwecanreceiveandrespond,sayinginreturn:“Iamyours”.[180]TheChurchthusemergesasthemilieuinwhich,bygrace,wecanexperiencewhatJohntellsusinthePrologueofhisGospel:“toallwhoreceivedhimhegavepowertobecomechildrenofGod”(Jn1:12).

TheLiturgy,PrivilegedSettingForTheWordOfGod

ThewordofGodinthesacredliturgy

52.InconsideringtheChurchas“thehomeoftheword”,[181]attentionmustfirstbegiventothesacredliturgy,fortheliturgyistheprivilegedsettinginwhichGodspeakstousinthemidstofourlives;hespeakstodaytohispeople,whohearandrespond.EveryliturgicalactionisbyitsverynaturesteepedinsacredScripture.InthewordsoftheConstitutionSacrosanctumConcilium,“sacredScriptureisofthegreatestimportanceinthecelebrationoftheliturgy.Fromitaretakenthereadings,whichareexplainedinthehomilyandthepsalmsthataresung.FromScripturethepetitions,prayersandliturgicalhymnsreceivetheirinspirationandsubstance.FromScripturetheliturgicalactionsandsignsdrawtheirmeaning”.[182]Evenmore,itmustbesaidthatChristhimself“ispresentinhisword,sinceitishewhospeakswhenScriptureisreadinChurch”.[183]





Indeed,“theliturgicalcelebrationbecomesthecontinuing,completeandeffectivepresentationofGod’sword.ThewordofGod,constantlyproclaimedintheliturgy,isalwaysalivingandeffectivewordthroughthepoweroftheHolySpirit.ItexpressestheFather’slovethatneverfailsinitseffectivenesstowardsus”.[184]TheChurchhasalwaysrealizedthatintheliturgicalactionthewordofGodisaccompaniedbytheinteriorworkingoftheHolySpiritwhomakesiteffectiveintheheartsofthefaithful.ThankstotheParaclete,“thewordofGodbecomesthefoundationoftheliturgicalcelebration,andtheruleandsupportofallourlife.TheworkingofthesameHolySpirit…bringshometoeachpersonindividuallyevery-thingthatintheproclamationofthewordofGodisspokenforthegoodofthewholegathering.Instrengtheningtheunityofall,theHolySpiritatthesametimefostersadiversityofgiftsandfurtherstheirmultiformoperation”.[185]

TounderstandthewordofGod,then,weneedtoappreciateandexperiencetheessentialmeaningandvalueoftheliturgicalaction.Afaith-filledunderstandingofsacredScripturemustalwaysreferbacktotheliturgy,inwhichthewordofGodiscelebratedasatimelyandlivingword:“IntheliturgytheChurchfaithfullyadherestothewayChristhimselfreadandexplainedthesacredScriptures,beginningwithhiscomingforthinthesynagogueandurgingalltosearchtheScriptures”.[186]

HereoneseesthesagepedagogyoftheChurch,whichproclaimsandlistenstosacredScripturefollowingtherhythmoftheliturgicalyear.ThisexpansionofGod’swordintimetakesplaceaboveallintheEucharisticcelebrationandintheLiturgyoftheHours.Atthecentreofeverythingthepaschalmysteryshinesforth,andarounditradiateallthemysteriesofChristandthehistoryofsalvationwhichbecomesacramentallypresent:“Byrecallinginthiswaythemysteriesofredemption,theChurchopensuptothefaithfultherichesofthesavingactionsandthemeritsofherLord,andmakesthempresenttoalltimes,allowingthefaithfultoenterintocontactwiththemandtobefilledwiththegraceofsalvation”.[187]ForthisreasonIencouragetheChurch’sPastorsandallengagedinpastoralworktoseethatallthefaithfullearntosavourthedeepmeaningofthewordofGodwhichunfoldseachyearintheliturgy,revealingthefundamentalmysteriesofourfaith.ThisisinturnthebasisforacorrectapproachtosacredScripture.

SacredScriptureandthesacraments

53.IndiscussingtheimportanceoftheliturgyforunderstandingthewordofGod,theSynodofBishopshighlightedtherelationshipbetweensacredScriptureandtheworkingofthesacraments.ThereisgreatneedforadeeperinvestigationoftherelationshipbetweenwordandsacramentintheChurch’spastoralactivityandintheologicalreflection.[188]Certainly“theliturgyofthewordisadecisiveelementinthecelebrationofeachoneofthesacramentsof



theChurch”;[189]inpastoralpractice,however,thefaithfularenotalwaysconsciousofthisconnection,nordotheyappreciatetheunitybetweengestureandword.Itis“thetaskofpriestsanddeacons,aboveallwhentheyadministerthesacraments,toexplaintheunitybetweenwordandsacramentintheministryoftheChurch”.[190]TherelationshipbetweenwordandsacramentalgestureistheliturgicalexpressionofGod’sactivityinthehistoryofsalvationthroughtheperformativecharacteroftheworditself.InsalvationhistorythereisnoseparationbetweenwhatGodsaysandwhathedoes.Hiswordappearsasaliveandactive(cf.Heb4:12),astheHebrewtermdabaritselfmakesclear.Intheliturgicalactiontoo,weencounterhiswordwhichaccomplisheswhatitsays.ByeducatingthePeopleofGodtodiscovertheperformativecharacterofGod’swordintheliturgy,wewillhelpthemtorecognizehisactivityinsalvationhistoryandintheirindividuallives.

ThewordofGodandtheEucharist

54.WhathasbeensaidingeneralabouttherelationshipbetweenthewordandthesacramentstakesondeepermeaningwhenweturntothecelebrationoftheEucharist.TheprofoundunityofwordandEucharistisgroundedinthewitnessofScripture(cf.Jn6;Lk24),attestedtobytheFathersoftheChurch,andreaffirmedbytheSecondVaticanCouncil.[191]HerewethinkofJesus’discourseonthebreadoflifeinthesynagogueofCapernaum(cf.Jn6:22-69),withitsunderlyingcomparisonbetweenMosesandJesus,betweentheonewhospokefacetofacewithGod(cf.Ex33:11)andtheonewhomakesGodknown(cf.Jn1:18).Jesus’discourseonthebreadspeaksofthegiftofGod,whichMosesobtainedforhispeoplewiththemannainthedesert,whichisreallytheTorah,thelife-givingwordofGod(cf.Ps119;Pr9:5).InhisownpersonJesusbringstofulfilmenttheancientimage:“ThebreadofGodisthatwhichcomesdownfromheavenandgiveslifetotheworld”…“Iamthebreadoflife”(Jn6:33-35).Here“thelawhasbecomeaperson.WhenweencounterJesus,wefeedonthelivingGodhimself,sotospeak;wetrulyeat‘thebreadfromheaven’”.[192]InthediscourseatCapernaum,John’sPrologueisbroughttoadeeperlevel.ThereGod’sLogosbecameflesh,butherethisfleshbecomes“bread”givenforthelifeoftheworld(cf.Jn6:51),withanallusiontoJesus’self-giftinthemysteryofthecross,confirmedbythewordsabouthisbloodbeinggivenasdrink(cf.Jn6:53).ThemysteryoftheEucharistrevealsthetruemanna,thetruebreadofheaven:itisGod’sLogosmadeflesh,whogavehimselfupforusinthepaschalmystery.

Luke’saccountofthedisciplesonthewaytoEmmausenablesustoreflectfurtheronthislinkbetweenthehearingofthewordandthebreakingofthebread(cf.Lk24:13-35).JesusapproachedthedisciplesonthedayaftertheSabbath,listenedastheyspokeoftheirdashedhopes,and,joiningthemontheirjourney,“interpretedtotheminalltheScripturesthethingsconcerninghimself”(24:27).ThetwodisciplesbegantolookattheScripturesinanewwayinthecompanyofthistravellerwhoseemedsosurprisinglyfamiliarwiththeir



lives.Whathadtakenplaceinthosedaysnolongerappearedtothemasfailure,butasfulfilmentandanewbeginning.Andyet,apparentlynoteventhesewordswereenoughforthetwodisciples.TheGospelofLukerelatesthat“theireyeswereopenedandtheyrecognizedhim”(24:31)onlywhenJesustookthebread,saidtheblessing,brokeitandgaveittothem,whereasearlier“theireyeswerekeptfromrecognizinghim”(24:16).ThepresenceofJesus,firstwithhiswordsandthenwiththeactofbreakingbread,madeitpossibleforthedisciplestorecognizehim.Nowtheywereabletoappreciateinanewwayallthattheyhadpreviouslyexperiencedwithhim:“Didnotourheartsburnwithinuswhilehetalkedtousontheroad,whileheopenedtoustheScriptures?”(24:32).

55.FromtheseaccountsitisclearthatScriptureitselfpointsustowardsanappreciationofitsownunbreakablebondwiththeEucharist.“Itcanneverbeforgottenthatthedivineword,readandproclaimedbytheChurch,hasasitsonepurposethesacrificeofthenewnewcovenantandthebanquetofgrace,thatis,theEucharist”.[193]WordandEucharistaresodeeplyboundtogetherthatwecannotunderstandonewithouttheother:thewordofGodsacramentallytakesfleshintheeventoftheEucharist.TheEucharistopensustoanunderstandingofScripture,justasScriptureforitspartilluminesandexplainsthemysteryoftheEucharist.UnlessweacknowledgetheLord’srealpresenceintheEucharist,ourunderstandingofScriptureremainsimperfect.Forthisreason“theChurchhashonouredthewordofGodandtheEucharisticmysterywiththesamereverence,althoughnotwiththesameworship,andhasalwaysandeverywhereinsisteduponandsanctionedsuchhonour.MovedbytheexampleofherFounder,shehasneverceasedtocelebratehispaschalmysterybycomingtogethertoread‘inalltheScripturesthethingsconcerninghim’(Lk24:27)andtocarryouttheworkofsalvationthroughthecelebrationofthememorialoftheLordandthroughthesacraments”.[194]

Thesacramentalityoftheword

56.ReflectionontheperformativecharacterofthewordofGodinthesacramentalactionandagrowingappreciationoftherelationshipbetweenwordandEucharistleadtoyetanothersignificantthemewhichemergedduringthesynodalassembly,thatofthesacramentalityoftheword.[195]HereitmayhelptorecallthatPopeJohnPaulIIhadmadereferencetothe“sacramentalcharacterofrevelation”andinparticularto“thesignoftheEucharistinwhichtheindissolubleunitybetweenthesignifierandsignifiedmakesitpossibletograspthedepthsofthemystery”.[196]WecometoseethatattheheartofthesacramentalityofthewordofGodisthemysteryoftheIncarnationitself:“theWordbecameflesh”(Jn1:14),therealityoftherevealedmysteryisofferedtousinthe“flesh”oftheSon.TheWordofGodcanbeperceivedbyfaiththroughthe“sign”ofhumanwordsandactions.FaithacknowledgesGod’sWordbyacceptingthewordsandactionsbywhichhemakeshimselfknowntous.Thesacramentalcharacterofrevelationpointsinturntothehistoryofsalvation,tothewaythat



wordofGodenterstimeandspace,andspeakstomenandwomen,whoarecalledtoaccepthisgiftinfaith.

ThesacramentalityofthewordcanthusbeunderstoodbyanalogywiththerealpresenceofChristundertheappearancesoftheconsecratedbreadandwine.[197]ByapproachingthealtarandpartakingintheEucharisticbanquetwetrulyshareinthebodyandbloodofChrist.TheproclamationofGod’swordatthecelebrationentailsanacknowledgmentthatChristhimselfispresent,thathespeakstous,[198]andthathewishestobeheard.SaintJeromespeaksofthewayweoughttoapproachboththeEucharistandthewordofGod:“WearereadingthesacredScriptures.Forme,theGospelistheBodyofChrist;forme,theholyScripturesarehisteaching.Andwhenhesays:whoeverdoesnoteatmyfleshanddrinkmyblood(Jn6:53),eventhoughthesewordscanalsobeunderstoodofthe[Eucharistic]Mystery,Christ’sbodyandbloodarereallythewordofScripture,God’steaching.Whenweapproachthe[Eucharistic]Mystery,ifacrumbfallstothegroundwearetroubled.YetwhenwearelisteningtothewordofGod,andGod’sWordandChrist’sfleshandbloodarebeingpouredintoourearsyetwepaynoheed,whatgreatperilshouldwenotfeel?”.[199]Christ,trulypresentunderthespeciesofbreadandwine,isanalogouslypresentinthewordproclaimedintheliturgy.AdeeperunderstandingofthesacramentalityofGod’swordcanthusleadustoamoreunifiedunderstandingofthemysteryofrevelation,whichtakesplacethrough“deedsandwordsintimatelyconnected”;[200]anappreciationofthiscanonlybenefitthespirituallifeofthefaithfulandtheChurch’spastoralactivity.

SacredScriptureandtheLectionary

57.InstressingthebondbetweenwordandEucharist,theSynodalsorightlywantedtocallattentiontocertainaspectsofthecelebrationwhichconcerntheserviceoftheword.InthefirstplaceIwishtomentiontheimportanceoftheLectionary.ThereformcalledforbytheSecondVaticanCouncil[201]hasbornefruitinaricheraccesstosacredScripture,whichisnowofferedinabundance,especiallyatSundayMass.ThepresentstructureoftheLectionarynotonlypresentsthemoreimportanttextsofScripturewithsomefrequency,butalsohelpsustounderstandtheunityofGod’splanthankstotheinterplayoftheOldandNewTestamentreadings,aninterplay“inwhichChrististhecentralfigure,commemoratedinhispaschalmystery”.[202]Anyremainingdifficultiesinseeingtherelationshipbetweenthosereadingsshouldbeapproachedinthelightofcanonicalinterpretation,thatistosay,byreferringtotheinherentunityoftheBibleasawhole.Wherevernecessary,thecompetentofficesandgroupscanmakeprovisionforpublicationsaimedatbringingouttheinterconnectionoftheLectionaryreadings,allofwhicharetobeproclaimedtotheliturgicalassemblyascalledforbytheliturgyoftheday.OtherproblemsordifficultiesshouldbebroughttotheattentionoftheCongregationforDivineWorshipandtheDisciplineoftheSacraments.



NorshouldweoverlookthefactthatthecurrentLectionaryoftheLatinritehasecumenicalsignificance,sinceitisusedandvaluedalsobycommunitiesnotyetinfullcommunionwiththeCatholicChurch.TheissueoftheLectionarypresentsitselfdifferentlyintheliturgiesoftheEasternCatholicChurches;theSynodrequestedthatthisissuebe“examinedauthoritatively”,[203]inaccordancewiththepropertraditionandcompetencesofthesuiiurisChurches,likewisetakingintoaccounttheecumenicalcontext.

ProclamationofthewordandtheministryofReader

58.TheSynodontheEucharisthadalreadycalledforgreatercaretobetakenintheproclamationofthewordofGod.[204]Asisknown,whiletheGospelisproclaimedbyapriestordeacon,intheLatintraditionthefirstandsecondreadingsareproclaimedbyanappointedreader,whetheramanorawoman.IwouldliketoechotheSynodFatherswhooncemorestressedtheneedfortheadequatetraining[205]ofthosewhoexercisethemunusofreaderinliturgicalcelebrations,[206]andparticularlythosewhoexercisetheministryofReader,whichintheLatinriteis,assuch,alayministry.Allthoseentrustedwiththisoffice,eventhosenotinstitutedintheministryofReader,shouldbetrulysuitableandcarefullytrained.Thistrainingshouldbebiblicalandliturgical,aswellastechnical:“Thepurposeoftheirbiblicalformationistogivereaderstheabilitytounderstandthereadingsincontextandtoperceivebythelightoffaithcentralpointoftherevealedmessage.TheliturgicalformationoughttoequipreaderstohavesomegraspofthemeaningandstructureoftheliturgyofthewordandthesignificanceofitsconnectionwiththeliturgyoftheEucharist.Thetechnicalpreparationshouldmakethereadersskilledintheartofreadingpublicly,eitherwiththepoweroftheirownvoiceorwiththehelpofsoundequipment.”[207]

Theimportanceofthehomily

59.EachmemberofthePeopleofGod“hasdifferentdutiesandresponsibilitieswithrespecttothewordofGod.Accordingly,thefaithfullistentoGod’swordandmeditateonit,butthosewhohavetheofficeofteachingbyvirtueofsacredordinationorhavebeenentrustedwithexercisingthatministry”,namely,bishops,priestsanddeacons,“expoundthewordofGod”.[208]HencewecanunderstandtheattentionpaidtothehomilythroughouttheSynod.IntheApostolicExhortationSacramentumCaritatis,Ipointedoutthat“giventheimportanceofthewordofGod,thequalityofhomiliesneedstobeimproved.Thehomily‘ispartoftheliturgicalaction’andismeanttofosteradeeperunderstandingofthewordofGod,sothatitcanbearfruitinthelivesofthefaithful”.[209]ThehomilyisameansofbringingthescripturalmessagetolifeinawaythathelpsthefaithfultorealizethatGod’swordispresentandatworkintheireverydaylives.Itshouldleadtoanunderstandingofthemysterybeingcelebrated,serveasasummonstomission,andpreparetheassemblyfortheprofessionoffaith,theuniversalprayerandtheEucharisticliturgy.Consequently,thosewhohavebeen

http://w2.vatican.va/content/benedict-xvi/en/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html



chargedwithpreachingbyvirtueofaspecificministryoughttotakethistasktoheart.GenericandabstracthomilieswhichobscurethedirectnessofGod’swordshouldbeavoided,aswellasuselessdigressionswhichriskdrawinggreaterattentiontothepreacherthantotheheartoftheGospelmessage.ThefaithfulshouldbeabletoperceiveclearlythatthepreacherhasacompellingdesiretopresentChrist,whomuststandatthecentreofeveryhomily.Forthisreasonpreachersneedtobeincloseandconstantcontactwiththesacredtext;[210]theyshouldprepareforthehomilybymeditationandprayer,soastopreachwithconvictionandpassion.Thesynodalassemblyaskedthatthefollowingquestionsbekeptinmind:“WhataretheScripturesbeingproclaimedsaying?Whatdotheysaytomepersonally?WhatshouldIsaytothecommunityinthelightofitsconcretesituation?[211]Thepreacher“shouldbethefirsttohearthewordofGodwhichheproclaims”,[212]since,asSaintAugustinesays:“HeisundoubtedlybarrenwhopreachesoutwardlythewordofGodwithouthearingitinwardly”.[213]ThehomilyforSundaysandsolemnitiesshouldbepreparedcarefully,withoutneglecting,wheneverpossible,toofferatweekdayMassescumpopulobriefandtimelyreflectionswhichcanhelpthefaithfultowelcomethewordwhichwasproclaimedandtoletitbearfruitintheirlives.

ThefittingnessofaDirectoryonHomiletics

60.TheartofgoodpreachingbasedontheLectionaryisanartthatneedstobecultivated.Therefore,incontinuitywiththedesireexpressedbythepreviousSynod,[214]Iaskthecompetentauthorities,alongthelinesoftheEucharisticCompendium,[215]alsotopreparepracticalpublicationstoassistministersincarryingouttheirtaskasbesttheycan:asforexampleaDirectoryonthehomily,inwhichpreacherscanfindusefulassistanceinpreparingtoexercisetheirministry.AsSaintJeromeremindsus,preachingneedstobeaccompaniedbythewitnessofagoodlife:“Youractionsshouldnotcontradictyourwords,lestwhenyoupreachinChurch,someonemaybegintothink:‘Sowhydon’tyouyourselfactthatway?’…InthepriestofChrist,thoughtandwordmustbeinagreement”.[216]

ThewordofGod,ReconciliationandtheAnointingoftheSick

61.ThoughtheEucharistcertainlyremainscentraltotherelationshipbetweenGod’swordandthesacraments,wemustalsostresstheimportanceofsacredScriptureintheothersacraments,especiallythesacramentsofhealing,namelythesacramentofReconciliationorPenance,andthesacramentoftheAnointingoftheSick.TheroleofsacredScriptureinthesesacramentsisoftenoverlooked,yetitneedstobeassureditsproperplace.Weoughtnevertoforgetthat“thewordofGodisawordofreconciliation,forinitGodhasreconciledallthingstohimself(cf.2Cor5:18-20;Eph1:10).ThelovingforgivenessofGod,madefleshinJesus,raisesupthesinner”.[217]“ThroughthewordofGodtheChristianreceiveslighttorecognizehissinsandiscalledtoconversionandtoconfidence



inGod’smercy”.[218]TohaveadeeperexperienceofthereconcilingpowerofGod’sword,theindividualpenitentshouldbeencouragedtoprepareforconfessionbymeditatingonasuitabletextofsacredScriptureandtobeginconfessionbyreadingorlisteningtoabiblicalexhortationsuchasthoseprovidedintherite.Whenexpressingcontritionitwouldbegoodifthepenitentweretouse“aprayerbasedonthewordsofScripture”,[219]suchasthoseindicatedintherite.Whenpossible,itwouldbegoodthatatparticulartimesoftheyear,orwhenevertheopportunitypresentsitself,individualconfessionbyanumberofpenitentsshouldtakeplacewithinpenitentialcelebrationsasprovidedforbytheritual,withduerespectforthedifferentliturgicaltraditions;heregreatertimecanbedevotedtothecelebrationofthewordthroughtheuseofsuitablereadings.

InthecaseofthesacramentoftheAnointingoftheSicktoo,itmustnotbeforgottenthat“thehealingpowerofthewordofGodisaconstantcalltothelistener’spersonalconversion”.[220]SacredScripturecontainscountlesspageswhichspeakoftheconsolation,supportandhealingwhichGodbrings.WecanthinkparticularlyofJesus’ownclosenesstothosewhosuffer,andhowhe,God’sincarnateWord,shoulderedourpainandsufferedoutofloveforus,thusgivingmeaningtosicknessanddeath.Itisgoodthatinparishesandinhospitals,accordingtocircumstances,communitycelebrationsofthesacramentoftheAnointingoftheSickshouldbeheld.Ontheseoccasionsgreaterspaceshouldbegiventothecelebrationoftheword,andthesickhelpedtoenduretheirsufferingsinfaith,inunionwiththeredemptivesacrificeofChristwhodeliversusfromevil.

ThewordofGodandtheLiturgyoftheHours

62.AmongtheformsofprayerwhichemphasizesacredScripture,theLiturgyoftheHourshasanundoubtedplace.TheSynodFatherscalledit“aprivilegedformofhearingthewordofGod,inasmuchasitbringsthefaithfulintocontactwithScriptureandthelivingTraditionoftheChurch”.[221]Aboveall,weshouldreflectontheprofoundtheologicalandecclesialdignityofthisprayer.“IntheLiturgyoftheHours,theChurch,exercisingthepriestlyofficeofherHead,offers‘incessantly’(1Th5:17)toGodthesacrificeofpraise,thatis,thefruitoflipsthatconfesshisname(cf.Heb13:15).Thisprayeris‘thevoiceofabridespeakingtoherbridegroom,itistheveryprayerthatChristhimself,togetherwithhisBody,addressedtotheFather’”.[222]TheSecondVaticanCouncilstatedinthisregardthat“allwhotakepartinthisprayernotonlyfulfiladutyoftheChurch,butalsoshareinthehighhonourofthespouseofChrist;forbycelebratingthepraisesofGod,theystandbeforehisthroneinthenameoftheChurch,theirMother”.[223]TheLiturgyoftheHours,asthepublicprayeroftheChurch,setsforththeChristianidealofthesanctificationoftheentireday,markedbytherhythmofhearingthewordofGodandprayingthePsalms;inthiswayeveryactivitycanfinditspointofreferenceinthepraiseofferedtoGod.



ThosewhobyvirtueoftheirstateinlifeareobligedtopraytheLiturgyoftheHoursshouldcarryoutthisdutyfaithfullyforthebenefitofthewholeChurch.Bishops,priestsanddeaconsaspiringtothepriesthood,allofwhomhavebeenchargedbytheChurchtocelebratethisliturgy,areobligedtoprayalltheHoursdaily.[224]AsfortheobligationofcelebratingthisliturgyintheEasternCatholicChurchessuiiuris,theprescriptionsoftheirproperlawaretobefollowed.[225]IalsoencouragecommunitiesofconsecratedlifetobeexemplaryinthecelebrationoftheLiturgyoftheHours,andthustobecomeapointofreferenceandaninspirationforthespiritualandpastorallifeofthewholeChurch.

TheSynodaskedthatthisprayerbecomemorewidespreadamongthePeopleofGod,particularlytherecitationofMorningPrayerandEveningPrayer.ThiscouldonlyleadtogreaterfamiliaritywiththewordofGodonthepartofthefaithful.EmphasisshouldalsobeplacedonthevalueoftheLiturgyoftheHoursfortheFirstVespersofSundaysandSolemnities,particularlyintheEasternCatholicChurches.TothisendIrecommendthat,whereverpossible,parishesandreligiouscommunitiespromotethisprayerwiththeparticipationofthelayfaithful.

ThewordofGodandtheBookofBlessings

63.Likewise,inusingtheBookofBlessingsattentionshouldbepaidtothespaceallottedtoproclaiming,hearingandbrieflyexplainingthewordofGod.Indeedtheactofblessing,inthecasesprovidedforbytheChurchandrequestedbythefaithful,shouldnotbesomethingisolatedbutrelatedinitsproperdegreetotheliturgicallifeofthePeopleofGod.Inthissenseablessing,asagenuinesacredsignwhich“derivesitsmeaningandeffectivenessfromGod’swordthatisproclaimed”.[226]SoitisimportantalsotousethesesituationsasmeansofreawakeninginthefaithfulahungerandthirstforeverywordthatcomesfromthemouthofGod(cf.Mt4:4).

Suggestionsandpracticalproposalsforpromotingfullerparticipationintheliturgy

64.HavingdiscussedsomebasicelementsoftherelationshipbetweentheliturgyandthewordofGod,IwouldnowliketotakeupanddevelopseveralproposalsandsuggestionsadvancedbytheSynodFatherswithaviewtomakingthePeopleofGodevermorefamiliarwiththewordofGodinthecontextofliturgicalactionsor,inanyevent,withreferencetothem.

a)CelebrationsofthewordofGod

65.TheSynodFathersencouragedallpastorstopromotetimesdevotedtothecelebrationofthewordinthecommunitiesentrustedtotheircare.[227]ThesecelebrationsareprivilegedoccasionsforanencounterwiththeLord.Thispracticewillcertainlybenefitthefaithful,andshouldbeconsideredanimportant



elementofliturgicalformation.CelebrationsofthissortareparticularlysignificantasapreparationfortheSundayEucharist;theyarealsoawaytohelpthefaithfultodelvedeeplyintotherichesoftheLectionary,andtoprayandmeditateonsacredScripture,especiallyduringthegreatliturgicalseasonsofAdventandChristmas,LentandEaster.CelebrationsofthewordofGodaretobehighlyrecommendedespeciallyinthosecommunitieswhich,duetoashortageofclergy,areunabletocelebratetheEucharisticsacrificeonSundaysandholydaysofobligation.KeepinginmindtheindicationsalreadysetforthinthePost-SynodalApostolicExhortationSacramentumCaritatiswithregardtoSundaycelebrationsintheabsenceofapriest,[228]Irecommendthatcompetentauthoritiesprepareritualdirectories,drawingontheexperienceoftheparticularChurches.Thiswillfavour,insuchcircumstances,celebrationsofthewordcapableofnourishingthefaithofbelievers,whileavoidingthedangerofthelatterbeingconfusedwithcelebrationsoftheEucharist:“onthecontrary,theyshouldbeprivilegedmomentsofprayerforGodtosendholypriestsafterhisownheart”.[229]

TheSynodFathersalsorecommendedcelebrationsofthewordofGodonpilgrimages,specialfeasts,popularmissions,spiritualretreatsandspecialdaysofpenance,reparationorpardon.Thevariousexpressionsofpopularpiety,albeitnotliturgicalactsandnottobeconfusedwithliturgicalcelebrations,shouldnonethelessbeinspiredbythelatterand,aboveall,giveduespacetotheproclamationandhearingofGod’sword;“popularpietycanfindinthewordofGodaninexhaustiblesourceofinspiration,insuperablemodelsofprayerandfruitfulpointsforreflection”.[230]

b)Thewordandsilence

66.Intheirinterventions,agoodnumberofSynodFathersinsistedontheimportanceofsilenceinrelationtothewordofGodanditsreceptioninthelivesofthefaithful.[231]Theword,infact,canonlybespokenandheardinsilence,outwardandinward.Oursisnotanagewhichfostersrecollection;attimesonehastheimpressionthatpeopleareafraidofdetachingthemselves,evenforamoment,fromthemassmedia.Forthisreason,itisnecessarynowadaysthatthePeopleofGodbeeducatedinthevalueofsilence.RediscoveringthecentralityofGod’swordinthelifeoftheChurchalsomeansrediscoveringasenseofrecollectionandinnerrepose.ThegreatpatristictraditionteachesusthatthemysteriesofChristallinvolvesilence.[232]OnlyinsilencecanthewordofGodfindahomeinus,asitdidinMary,womanofthewordand,inseparably,womanofsilence.Ourliturgiesmustfacilitatethisattitudeofauthenticlistening:Verbocrescente,verbadeficiunt.[233]

TheimportanceofallthisisparticularlyevidentintheLiturgyoftheWord,“whichshouldbecelebratedinawaythatfavoursmeditation”.[234]Silence,whencalledfor,shouldbeconsidered“apartofthecelebration”.[235]HenceI



encouragePastorstofostermomentsofrecollectionwhereby,withtheassistanceoftheHolySpirit,thewordofGodcanfindawelcomeinourhearts.

c)ThesolemnproclamationofthewordofGod

67.AnothersuggestionwhichemergedfromtheSynodwasthattheproclamationofthewordofGod,andtheGospelinparticular,shouldbemademoresolemn,especiallyonmajorliturgicalfeasts,throughtheuseoftheGospelBook,carriedinprocessionduringtheopeningritesandthenbroughttothelecternbyadeaconorpriestforproclamation.ThiswouldhelpthepeopleofGodtorealizethat“thereadingoftheGospelisthehighpointoftheliturgyoftheword”.[236]FollowingtheindicationscontainedintheOrdoLectionumMissae,itisgoodthatthewordofGod,especiallytheGospel,beenhancedbybeingproclaimedinsong,particularlyoncertainsolemnities.Thegreeting,theinitialannouncement:“AreadingfromtheholyGospel”andtheconcludingwords:“TheGospeloftheLord”,couldwellbesungasawayofemphasizingtheimportanceofwhatwasread.[237]

d)ThewordofGodinChristianchurches

68.InordertofacilitatehearingthewordofGod,considerationshouldbegiventomeasureswhichcanhelpfocustheattentionofthefaithful.Concernshouldbeshownforchurchacoustics,withduerespectforliturgicalandarchitecturalnorms.“Bishops,dulyassisted,intheconstructionofchurchesshouldtakecarethattheybeadaptedtotheproclamationoftheword,tomeditationandtothecelebrationoftheEucharist.Sacredspaces,evenapartfromtheliturgicalaction,shouldbeeloquentandshouldpresenttheChristianmysteryinrelationtothewordofGod”.[238]

SpecialattentionshouldbegiventotheamboastheliturgicalspacefromwhichthewordofGodisproclaimed.Itshouldbelocatedinaclearlyvisibleplacetowhichtheattentionofthefaithfulwillbenaturallydrawnduringtheliturgyoftheword.Itshouldbefixed,anddecoratedinaestheticharmonywiththealtar,inordertopresentvisiblythetheologicalsignificanceofthedoubletableofthewordandoftheEucharist.Thereadings,theresponsorialpsalmandtheExsultetaretobeproclaimedfromtheambo;itcanalsobeusedforthehomilyandtheprayersofthefaithful.[239]

TheSynodFathersalsoproposedthatchurchesgiveaplaceofhonourtothesacredScriptures,evenoutsideofliturgicalcelebrations.[240]ItisgoodthatthebookwhichcontainsthewordofGodshouldenjoyavisibleplaceofhonourinsidetheChristiantemple,withoutprejudicetothecentralplacepropertothetabernaclecontainingtheBlessedSacrament.[241]

e)Theexclusiveuseofbiblicaltextsintheliturgy



69.TheSynodalsoclearlyreaffirmedapointalreadylaiddownbyliturgicallaw,[242]namelythatthereadingsdrawnfromsacredScripturemayneverbereplacedbyothertexts,howeversignificantthelattermaybefromaspiritualorpastoralstandpoint:“NotextofspiritualityorliteraturecanequalthevalueandrichescontainedinsacredScripture,whichisthewordofGod”.[243]ThisisanancientruleoftheChurchwhichistobemaintained.[244]Inthefaceofcertainabuses,PopeJohnPaulIIhadalreadyreiteratedtheimportanceofneverusingotherreadingsinplaceofsacredScripture.[245]ItshouldalsobekeptinmindthattheResponsorialPsalmisalsothewordofGod,andhenceshouldnotbereplacedbyothertexts;indeeditismostappropriatethatitbesung.

f)Biblically-inspiredliturgicalsong

70.AspartoftheenhancementofthewordofGodintheliturgy,attentionshouldalsobepaidtotheuseofsongatthetimescalledforbytheparticularrite.Preferenceshouldbegiventosongswhichareofclearbiblicalinspirationandwhichexpress,throughtheharmonyofmusicandwords,thebeautyofGod’sword.WewoulddowelltomakethemostofthosesongshandeddowntousbytheChurch’straditionwhichrespectthiscriterion.IthinkinparticularoftheimportanceofGregorianchant.[246]

g)Particularconcernforthevisuallyandhearingimpaired

71.HereIwishalsotorecalltheSynod’srecommendationthatspecialattentionbegiventothosewhoencounterproblemsinparticipatingactivelyintheliturgy;Ithink,forexample,ofthevisuallyandhearingimpaired.IencourageourChristiancommunitiestooffereverypossiblepracticalassistancetoourbrothersandsisterssufferingfromsuchimpairments,sothattheytoocanbeabletoexperiencealivingcontactwiththewordoftheLord.[247]

TheWordOfGodInTheLifeOfTheChurch

EncounteringthewordofGodinsacredScripture

72.Ifitistruethattheliturgyistheprivilegedplacefortheproclamation,hearingandcelebrationofthewordofGod,itislikewisethecasethatthisencountermustbepreparedintheheartsofthefaithfulandthendeepenedandassimilated,aboveallbythem.TheChristianlifeisessentiallymarkedbyanencounterwithJesusChrist,whocallsustofollowhim.Forthisreason,theSynodofBishopsfrequentlyspokeoftheimportanceofpastoralcareintheChristiancommunitiesasthepropersettingwhereapersonalandcommunaljourneybasedonthewordofGodcanoccurandtrulyserveasthebasisforourspirituallife.WiththeSynodFathersIexpressmyheartfelthopeforthefloweringof“anewseasonofgreaterloveforsacredScriptureonthepartofeverymemberofthePeopleofGod,sothattheirprayerfulandfaith-filled



readingoftheBiblewill,withtime,deepentheirpersonalrelationshipwithJesus”.[248]

ThroughoutthehistoryoftheChurch,numeroussaintshavespokenoftheneedforknowledgeofScriptureinordertogrowinloveforChrist.ThisisevidentparticularlyintheFathersoftheChurch.SaintJerome,inhisgreatloveforthewordofGod,oftenwondered:“HowcouldonelivewithouttheknowledgeofScripture,bywhichwecometoknowChristhimself,whoisthelifeofbelievers?”.[249]HeknewwellthattheBibleisthemeans“bywhichGodspeaksdailytobelievers”.[250]HisadvicetotheRomanmatronLetaaboutraisingherdaughterwasthis:“BesurethatshestudiesapassageofScriptureeachday…Prayershouldfollowreading,andreadingfollowprayer…sothatintheplaceofjewelleryandsilk,shemaylovethedivinebooks”.[251]Jerome’scounseltothepriestNepotiancanalsobeappliedtous:“ReadthedivineScripturesfrequently;indeed,thesacredbookshouldneverbeoutofyourhands.Learntherewhatyoumustteach”.[252]LetusfollowtheexampleofthisgreatsaintwhodevotedhislifetothestudyoftheBibleandwhogavetheChurchitsLatintranslation,theVulgate,aswellastheexampleofallthosesaintswhomadeanencounterwithChristthecentreoftheirspirituallives.LetusrenewoureffortstounderstanddeeplythewordwhichGodhasgiventohisChurch:thuswecanaimforthat“highstandardofordinaryChristianliving”[253]proposedbyPopeJohnPaulIIatthebeginningofthethirdChristianmillennium,whichfindsconstantnourishmentinattentivelyhearingthewordofGod.

LettingtheBibleinspirepastoralactivity

73.AlongtheselinestheSynodcalledforaparticularpastoralcommitmenttoemphasizingthecentralityofthewordofGodintheChurch’slife,andrecommendedagreater“biblicalapostolate”,notalongsideotherformsofpastoralwork,butasameansoflettingtheBibleinspireallpastoralwork”.[254]Thisdoesnotmeanaddingameetinghereorthereinparishesordioceses,butratherofexaminingtheordinaryactivitiesofChristiancommunities,inparishes,associationsandmovements,toseeiftheyaretrulyconcernedwithfosteringapersonalencounterwithChrist,whogiveshimselftousinhisword.Since“ignoranceoftheScripturesisignoranceofChrist”,[255]makingtheBibletheinspirationofeveryordinaryandextraordinarypastoraloutreachwillleadtoagreaterawarenessofthepersonofChrist,whorevealstheFatherandisthefullnessofdivinerevelation.

ForthisreasonIencouragepastorsandthefaithfultorecognizetheimportanceofthisemphasisontheBible:itwillalsobethebestwaytodealwithcertainpastoralproblemswhichwerediscussedattheSynodandhavetodo,forexample,withtheproliferationofsectswhichspreadadistortedandmanipulativereadingofsacredScripture.WherethefaithfularenothelpedtoknowtheBibleinaccordancewiththeChurch’sfaithandbasedonherliving



Tradition,thispastoralvacuumbecomesfertilegroundforrealitieslikethesectstotakeroot.ProvisionmustalsobemadeforthesuitablepreparationofpriestsandlaypersonswhocaninstructthePeopleofGodinthegenuineapproachtoScripture.

Furthermore,aswasbroughtoutduringtheSynodsessions,itisgoodthatpastoralactivityalsofavourthegrowthofsmallcommunities,“formedbyfamiliesorbasedinparishesorlinkedtothedifferentecclesialmovementsandnewcommunities”,[256]whichcanhelptopromoteformation,prayerandknowledgeoftheBibleinaccordancewiththeChurch’sfaith.

Thebiblicaldimensionofcatechesis

74.AnimportantaspectoftheChurch’spastoralworkwhich,ifusedwisely,canhelpinrediscoveringthecentralityofGod’swordiscatechesis,whichinitsvariousformsandlevelsmustconstantlyaccompanythejourneyofthePeopleofGod.Luke’sdescription(cf.Lk24:13-35)ofthediscipleswhomeetJesusontheroadtoEmmausrepresents,insomesense,themodelofacatechesiscentredon“theexplanationoftheScriptures”,anexplanationwhichChristalonecangive(cf.Lk24:27-28),asheshowsthattheyarefulfilledinhisperson.[257]Thehopewhichtriumphsovereveryfailurewasthusreborn,andmadethosedisciplesconvincedandcrediblewitnessesoftheRisenLord.

TheGeneralCatecheticalDirectorycontainsvaluableguidelinesforabiblicallyinspiredcatechesisandIreadilyencouragethatthesebeconsulted.[258]HereIwishfirstandforemosttostressthatcatechesis“mustbepermeatedbythemindset,thespiritandtheoutlookoftheBibleandtheGospelsthroughassiduouscontactwiththetextsthemselves;yetitalsomeansrememberingthatcatechesiswillbeallthericherandmoreeffectiveforreadingthetextswiththemindandtheheartoftheChurch”,[259]andfordrawinginspirationfromthetwomillenniaoftheChurch’sreflectionandlife.Aknowledgeofbiblicalpersonages,eventsandwell-knownsayingsshouldthusbeencouraged;thiscanalsobepromotedbythejudiciousmemorizationofsomepassageswhichareparticularlyexpressiveoftheChristianmysteries.CatecheticalworkalwaysentailsapproachingScriptureinfaithandintheChurch’sTradition,sothatitswordscanbeperceivedasliving,justasChristisalivetodaywherevertwoorthreearegatheredinhisname(cf.Mt18:20).CatechesisshouldcommunicateinalivelywaythehistoryofsalvationandthecontentoftheChurch’sfaith,andsoenableeverymemberofthefaithfultorealizethatthishistoryisalsoapartofhisorherownlife.

HereitisimportanttostresstherelationshipbetweensacredScriptureandtheCatechismoftheCatholicChurch,asitissetforthintheGeneralCatecheticalDirectory:“SacredScripture,infact,as‘thewordofGodwrittenundertheinspirationoftheHolySpirit’,andtheCatechismoftheCatholicChurch,asasignificantcontemporaryexpressionofthelivingTraditionoftheChurchanda



surenormforteachingthefaith,arecalled,eachinitsownwayandaccordingtoitsspecificauthority,tonourishcatechesisintheChurchtoday”.[260]

ThebiblicalformationofChristians

75.InordertoachievethegoalsetbytheSynod,namely,anincreasedemphasisontheBibleintheChurch’spastoralactivity,allChristians,andcatechistsinparticular,needtoreceivesuitabletraining.Attentionneedstobepaidtothebiblicalapostolate,whichisaveryvaluablemeanstothatend,astheChurch’sexperiencehasshown.TheSynodFathersalsorecommendedthat,possiblythroughtheuseofexistingacademicstructures,centresofformationshouldbeestablishedwherelaityandmissionariescanbetrainedtounderstand,liveandproclaimthewordofGod.Also,whereneeded,specializedinstitutesforbiblicalstudiesshouldbeestablishedtoensurethatexegetespossessasolidunderstandingoftheologyandanappropriateappreciationforthecontextsinwhichtheycarryouttheirmission.[261]

SacredScriptureinlargeecclesialgatherings

76.Amongavarietyofpossibleinitiatives,theSynodsuggestedthatinmeetings,whetheratthediocesan,nationalorinternationallevels,greateremphasisbegiventotheimportanceofthewordofGod,itsattentivehearing,andthefaith-filledandprayerfulreadingoftheBible.InEucharisticCongresses,whethernationalorinternational,atWorldYouthDaysandothergatherings,itwouldbepraiseworthytomakegreaterroomforthecelebrationofthewordandforbiblically-inspiredmomentsofformation.[262]

ThewordofGodandvocations

77.Instressingfaith’sintrinsicsummonstoaneverdeeperrelationshipwithChrist,thewordofGodinourmidst,theSynodalsoemphasizedthatthiswordcallseachoneofuspersonally,revealingthatlifeitselfisavocationfromGod.Inotherwords,themorewegrowinourpersonalrelationshipwiththeLordJesus,themorewerealizethatheiscallingustoholinessinandthroughthedefinitivechoicesbywhichwerespondtohisloveinourlives,takinguptasksandministrieswhichhelptobuilduptheChurch.ThisiswhytheSynodfrequentlyencouragedallChristianstogrowintheirrelationshipwiththewordofGod,notonlybecauseoftheirBaptism,butalsoinaccordancewiththeircalltovariousstatesinlife.HerewetouchupononeofthepivotalpointsintheteachingoftheSecondVaticanCouncil,whichinsistedthateachmemberofthefaithfuliscalledtoholinessaccordingtohisorherproperstateinlife.[263]OurcalltoholinessisrevealedinsacredScripture:“Beholy,forIamholy”(Lev11:44;19:2;20:7).SaintPaulthenpointsoutitsChristologicalbasis:inChrist,theFather“haschosenusbeforethefoundationoftheworld,thatweshouldbeholyandblamelessbeforehim”(Eph1:4).Paul’sgreetingtohisbrothersandsistersinthecommunityofRomecanbetakenasaddressedtoeachofus:“ToallGod’s



beloved,whoarecalledtobesaints:gracetoyouandpeacefromGodourFatherandtheLordJesusChrist!”(Rom1:7).

a)OrdainedministersandthewordofGod

78.IwouldliketospeakfirsttotheChurch’sordainedministers,inordertoremindthemoftheSynod’sstatementthat“thewordofGodisindispensableinformingtheheartofagoodshepherdandministeroftheword”.[264]Bishops,priests,anddeaconscanhardlythinkthattheyarelivingouttheirvocationandmissionapartfromadecisiveandrenewedcommitmenttosanctification,oneofwhosepillarsiscontactwithGod’sword.

79.Tothosecalledtotheepiscopate,whoarethefirstandmostauthoritativeheraldsoftheword,IwouldrepeatthewordsofPopeJohnPaulIIinhisPost-SynodalApostolicExhortationPastoresGregis.Forthenourishmentandprogressofhisspirituallife,theBishopmustalwaysput“infirstplace,readingandmeditationonthewordofGod.EveryBishopmustcommendhimselfandfeelhimselfcommended‘totheLordandtothewordofhisgrace,whichisabletobuildupandtogivetheinheritanceamongallthosewhoaresanctified’(Acts20:32).Beforebecomingonewhohandsontheword,theBishop,togetherwithhispriestsandindeedlikeeverymemberofthefaithful,andliketheChurchherself,mustbeaheareroftheword.Heshoulddwell‘within’thewordandallowhimselftobeprotectedandnourishedbyit,asifbyamother’swomb”.[265]ToallmybrotherBishopsIrecommendfrequentpersonalreadingandstudyofsacredScripture,inimitationofMary,VirgoAudiensandQueenoftheApostles.

80.Toprieststoo,IwouldrecallthewordsofPopeJohnPaulII,whointhePost-SynodalApostolicExhortationPastoresDaboVobis,statedthat“thepriestisfirstofallaministerofthewordofGod,consecratedandsenttoannouncetheGoodNewsoftheKingdomtoall,callingeverypersontotheobedienceoffaithandleadingbelieverstoaneverincreasingknowledgeofandcommunioninthemysteryofGod,asrevealedandcommunicatedtousinChrist.ForthisreasonthepriesthimselfoughtfirstofalltodevelopagreatpersonalfamiliaritywiththewordofGod.Knowledgeofitslinguisticandexegeticalaspects,thoughcertainlynecessary,isnotenough.Heneedstoapproachthewordwithadocileandprayerfulheartsothatitmaydeeplypenetratehisthoughtsandfeelingsandbringaboutanewoutlookinhim–‘themindofChrist’(1Cor2:16)”.[266]Consequently,hiswords,hischoicesandhisbehaviourmustincreasinglybecomeareflection,proclamationandwitnessoftheGospel;“onlyifhe‘abides’inthewordwillthepriestbecomeaperfectdiscipleoftheLord.Onlythenthenwillheknowthetruthandbesettrulyfree”.[267]

Inaword,thepriestlyvocationdemandsthatonebeconsecrated“inthetruth”.Jesusstatesthisclearlywithregardtohisdisciples:“Sanctifytheminthetruth;yourwordistruth.Asyouhavesentmeintotheworld,soIhavesenttheminto

http://w2.vatican.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp-ii_exh_25031992_pastores-dabo-vobis.html



theworld”(Jn17:17-18).Thedisciplesinacertainsensebecome“drawnintointimacywithGodbybeingimmersedinthewordofGod.God’swordis,sotospeak,thepurifyingbath,thecreativepowerwhichchangesthemandmakesthembelongtoGod”.[268]AndsinceChristhimselfisGod’sWordmadeflesh(Jn1:14)–“theTruth”(Jn14:6)–Jesus’prayertotheFather,“Sanctifytheminthetruth”,meansinthedeepestsense:“Makethemonewithme,theChrist.Bindthemtome.Drawthemintome.ForthereisonlyonepriestoftheNewCovenant,JesusChristhimself”.[269]Priestsneedtogrowconstantlyintheirawarenessofthisreality.

81.IwouldalsoliketospeakoftheplaceofGod’swordinthelifeofthosecalledtothediaconate,notonlyasthefinalsteptowardstheorderofpriesthood,butasapermanentservice.TheDirectoryforthePermanentDiaconatestatesthat“thedeacon’stheologicalidentityclearlyprovidesthefeaturesofhisspecificspirituality,whichispresentedessentiallyasaspiritualityofservice.ThemodelparexcellenceisChristasservant,livedtotallyattheserviceofGod,forthegoodofhumanity”.[270]Fromthisperspective,onecanseehow,inthevariousdimensionsofthediaconalministry,a“characteristicelementofdiaconalspiritualityisthewordofGod,ofwhichthedeaconiscalledtobeanauthoritativepreacher,believingwhathepreaches,teachingwhathebelieves,andlivingwhatheteaches”.[271]Hence,Irecommendthatdeaconsnourishtheirlivesbythefaith-filledreadingofsacredScripture,accompaniedbystudyandprayer.Theyshouldbeintroducedto“sacredScriptureanditscorrectinterpretation;totherelationshipbetweenScriptureandTradition;inparticulartotheuseofScriptureinpreaching,incatechesisandinpastoralactivityingeneral”.[272]

b)ThewordofGodandcandidatesforHolyOrders

82.TheSynodattributedparticularimportancetothedecisiverolethatthewordofGodmustplayinthespirituallifeofcandidatesfortheministerialpriesthood:“CandidatesforthepriesthoodmustlearntolovethewordofGod.Scriptureshouldthusbethesouloftheirtheologicalformation,andemphasismustbegiventotheindispensableinterplayofexegesis,theology,spiritualityandmission”.[273]ThoseaspiringtotheministerialpriesthoodarecalledtoaprofoundpersonalrelationshipwithGod’sword,particularlyinlectiodivina,sothatthisrelationshipwillinturnnurturetheirvocation:itisinthelightandstrengthofGod’swordthatone’sspecificvocationcanbediscernedandappreciated,lovedandfollowed,andone’spropermissioncarriedout,bynourishingtheheartwiththoughtsofGod,sothatfaith,asourresponsetotheword,maybecomeanewcriterionforjudgingandevaluatingpersonsandthings,eventsandissues.[274]

SuchattentiontotheprayerfulreadingofScripturemustnotinanywayleadtoadichotomywithregardtotheexegeticalstudieswhichareapartofformation.



TheSynodrecommendedthatseminariansbeconcretelyhelpedtoseetherelationshipbetweenbiblicalstudiesandscripturalprayer.ThestudyofScriptureoughttoleadtoanincreasedawarenessofthemysteryofdivinerevelationandfosteranattitudeofprayerfulresponsetotheLordwhospeaks.Conversely,anauthenticlifeofprayercannotfailtonurtureinthecandidate’sheartadesireforgreaterknowledgeoftheGodwhohasrevealedhimselfinhiswordasinfinitelove.Hence,greatcareshouldbetakentoensurethatseminariansalwayscultivatethisreciprocitybetweenstudyandprayerintheirlives.ThisendwillbeservedifcandidatesareintroducedtothestudyofScripturethroughmethodswhichfavourthisintegralapproach.

c)ThewordofGodandtheconsecratedlife

83.Withregardtotheconsecratedlife,theSynodfirstrecalledthatit“isbornfromhearingthewordofGodandembracingtheGospelasitsruleoflife”.[275]AlifedevotedtofollowingChristinhischastity,povertyandobediencethusbecomes“aliving‘exegesis’ofGod’sword”.[276]TheHolySpirit,inwhomtheBiblewaswritten,isthesameSpiritwhoillumines“thewordofGodwithnewlightforthefoundersandfoundresses.Everycharismandeveryrulespringsfromitandseekstobeanexpressionofit”,[277]thusopeningupnewpathwaysofChristianlivingmarkedbytheradicalismoftheGospel.

HereIwouldmentionthatthegreatmonastictraditionhasalwaysconsideredmeditationonsacredScripturetobeanessentialpartofitsspecificspirituality,particularlyintheformoflectiodivina.Todaytoo,botholdandnewexpressionsofspecialconsecrationarecalledtobegenuineschoolsofthespirituallife,wheretheScripturescanbereadaccordingtotheHolySpiritintheChurch,forthebenefitoftheentirePeopleofGod.TheSynodthereforerecommendedthatcommunitiesofconsecratedlifealwaysmakeprovisionforsolidinstructioninthefaith-filledreadingoftheBible.[278]

OnceagainIwouldliketoechotheconsiderationandgratitudethattheSynodexpressedwithregardtothoseformsofcontemplativelifewhosespecificcharismistodevoteagreatpartoftheirdaytoimitatingtheMotherofGod,whodiligentlyponderedthewordsanddeedsofherSon(cf.Lk2:19,51),andMaryofBethany,whosatattheLord’sfeetandlistenedattentivelytohiswords(cf.Lk10:38).Ithinkinparticularofmonksandcloisterednuns,whobyvirtueoftheirseparationfromtheworldareallthemorecloselyunitedtoChrist,theheartoftheworld.Morethanever,theChurchneedsthewitnessofmenandwomenresolvedto“putnothingbeforetheloveofChrist”.[279]Theworldtodayisoftenexcessivelycaughtupinoutwardactivitiesandriskslosingitsbearings.Contemplativemenandwomen,bytheirlivesofprayer,attentivehearingandmeditationonGod’sWord,remindusthatmandoesnotlivebybreadalonebutbyeverywordthatcomesfromthemouthofGod(cf.Mt4:4).Allthefaithful,then,shouldbeclearlyconsciousthatthisformoflife“showstoday’sworldwhat



ismostimportant,indeed,theonethingnecessary:thereisanultimatereasonwhichmakeslifeworthliving,andthatisGodandhisinscrutablelove”.[280]

d)ThewordofGodandthelayfaithful

84.TheSynodfrequentlyspokeofthelaityandthankedthemfortheirgenerousactivityinspreadingtheGospelinthevarioussettingsofdailylife,atworkandintheschools,inthefamilyandineducation.[281]Thisresponsibility,rootedinBaptism,needstodevelopthroughanevermoreconsciousChristianwayoflifecapableof“accountingforthehope”withinus(cf.1Pet3:15).IntheGospelofMatthew,Jesuspointsoutthat“thefieldistheworld,andthegoodseedarethechildrenoftheKingdom”(13:38).ThesewordsapplyespeciallytotheChristianlaity,wholiveouttheirspecificvocationtoholinessbyalifeintheSpiritexpressed“inaparticularwaybytheirengagementintemporalmattersandbytheirparticipationinearthlyactivities”.[282]ThelaityneedtobetrainedtodiscernGod’swillthroughafamiliaritywithhisword,readandstudiedintheChurchundertheguidanceofherlegitimatepastors.Theycanreceivethistrainingattheschoolofthegreatecclesialspiritualities,allofwhicharegroundedinsacredScripture.Whereverpossible,diocesesthemselvesshouldprovideanopportunityforcontinuingformationtolaypersonschargedwithparticularecclesialresponsibilities.[283]

e)ThewordofGod,marriageandthefamily

85.TheSynodalsofelttheneedtostresstherelationshipbetweenthewordofGod,marriageandtheChristianfamily.Indeed,“withtheproclamationofthewordofGod,theChurchrevealstoChristianfamiliestheirtrueidentity,whatitisandwhatitmustbeinaccordancewiththeLord’splan”.[284]Consequently,itmustneverbeforgottenthatthewordofGodisattheveryoriginofmarriage(cf.Gen2:24)andthatJesushimselfmademarriageoneoftheinstitutionsofhisKingdom(cf.Mt19:4-8),elevatingtothedignityofasacramentwhatwasinscribedinhumannaturefromthebeginning.“Inthecelebrationofthesacrament,amanandawomanspeakapropheticwordofreciprocalself-giving,thatofbeing‘oneflesh’,asignofthemysteryoftheunionofChristwiththeChurch(cf.Eph5:31-32)”.[285]FidelitytoGod’swordleadsustopointoutthatnowadaysthisinstitutionisinmanywaysunderattackfromthecurrentmentality.Inthefaceofwidespreadconfusioninthesphereofaffectivity,andtheriseofwaysofthinkingwhichtrivializethehumanbodyandsexualdifferentiation,thewordofGodre-affirmstheoriginalgoodnessofthehumanbeing,createdasmanandwomanandcalledtoalovewhichisfaithful,reciprocalandfruitful.

Thegreatmysteryofmarriageisthesourceoftheessentialresponsibilityofparentstowardstheirchildren.PartofauthenticparenthoodistopassonandbearwitnesstothemeaningoflifeinChrist:throughtheirfidelityandtheunityoffamilylife,spousesarethefirsttoproclaimGod’swordtotheirchildren.The



ecclesialcommunitymustsupportandassisttheminfosteringfamilyprayer,attentivehearingofthewordofGod,andknowledgeoftheBible.TothisendtheSynodurgedthateveryhouseholdhaveitsBible,tobekeptinaworthyplaceandusedforreadingandprayer.Whateverhelpisneededinthisregardcanbeprovidedbypriests,deaconsandawell-preparedlaity.TheSynodalsorecommendedtheformationofsmallcommunitiesoffamilies,wherecommonprayerandmeditationonpassagesofScripturecanbecultivated.[286]Spousesshouldalsorememberthat“theWordofGodisaprecioussupportamidthedifficultieswhichariseinmarriageandinfamilylife”.[287]

HereIwouldliketohighlighttherecommendationsoftheSynodconcerningtheroleofwomeninrelationtothewordofGod.Today,morethaninthepast,the“femininegenius”,[288]tousethewordsofJohnPaulII,hascontributedgreatlytotheunderstandingofScriptureandtothewholelifeoftheChurch,andthisisnowalsothecasewithbiblicalstudies.TheSynodpaidspecialattentiontotheindispensableroleplayedbywomeninthefamily,education,catechesisandthecommunicationofvalues.“TheyhaveanabilitytoleadpeopletohearGod’sword,toenjoyapersonalrelationshipwithGod,andtoshowthemeaningofforgivenessandofevangelicalsharing”.[289]Theyarelikewisemessengersoflove,modelsofmercyandpeacemakers;theycommunicatewarmthandhumanityinaworldwhichalltoooftenjudgespeopleaccordingtotheruthlesscriteriaofexploitationandprofit.

TheprayerfulreadingofsacredScriptureand“lectiodivina”

86.TheSynodfrequentlyinsistedontheneedforaprayerfulapproachtothesacredtextasafundamentalelementinthespirituallifeofeverybeliever,inthevariousministriesandstatesinlife,withparticularreferencetolectiodivina.[290]ThewordofGodisatthebasisofallauthenticChristianspirituality.TheSynodFathersthustookupthewordsoftheDogmaticConstitutionDeiVerbum:“Letthefaithfulgogladlytothesacredtextitself,whetherinthesacredliturgy,whichisfullofthedivinewords,orindevoutreading,orinsuchsuitableexercisesandvariousotherhelpswhich,withtheapprovalandguidanceofthepastorsoftheChurch,arehappilyspreadingeverywhereinourday.Letthemremember,however,thatprayershouldaccompanythereadingofsacredScripture”.[291]TheCouncilthussoughttoreappropriatethegreatpatristictraditionwhichhadalwaysrecommendedapproachingtheScriptureindialoguewithGod.AsSaintAugustineputsit:“YourprayeristhewordyouspeaktoGod.WhenyoureadtheBible,Godspeakstoyou;whenyoupray,youspeaktoGod”.[292]Origen,oneofthegreatmastersofthiswayofreadingtheBible,maintainsthatunderstandingScripturedemands,evenmorethanstudy,closenesstoChristandprayer.Origenwasconvinced,infact,thatthebestwaytoknowGodisthroughlove,andthattherecanbenoauthenticscientiaChristiapartfromgrowthinhislove.InhisLettertoGregory,thegreatAlexandriantheologiangavethisadvice:“Devoteyourselftothelectioofthedivine




Scriptures;applyyourselftothiswithperseverance.DoyourreadingwiththeintentofbelievinginandpleasingGod.Ifduringthelectioyouencounteracloseddoor,knockanditwillbeopenedtoyoubythatguardianofwhomJesussaid,‘Thegatekeeperwillopenitforhim’.Byapplyingyourselfinthiswaytolectiodivina,searchdiligentlyandwithunshakabletrustinGodforthemeaningofthedivineScriptures,whichishiddeningreatfullnesswithin.Yououghtnot,however,tobesatisfiedmerelywithknockingandseeking:tounderstandthethingsofGod,whatisabsolutelynecessaryisoratio.Forthisreason,theSaviourtoldusnotonly:‘Seekandyouwillfind’,and‘Knockanditshallbeopenedtoyou’,butalsoadded,‘Askandyoushallreceive’”.[293]

Inthisregard,however,onemustavoidtheriskofanindividualisticapproach,andrememberthatGod’swordisgiventouspreciselytobuildcommunion,touniteusintheTruthalongourpathtoGod.Whileitisawordaddressedtoeachofuspersonally,itisalsoawordwhichbuildscommunity,whichbuildstheChurch.Consequently,thesacredtextmustalwaysbeapproachedinthecommunionoftheChurch.Ineffect,“acommunalreadingofScriptureisextremelyimportant,becausethelivingsubjectinthesacredScripturesisthePeopleofGod,itistheChurch…Scripturedoesnotbelongtothepast,becauseitssubject,thePeopleofGodinspiredbyGodhimself,isalwaysthesame,andthereforethewordisalwaysaliveinthelivingsubject.Assuch,itisimportanttoreadandexperiencesacredScriptureincommunionwiththeChurch,thatis,withallthegreatwitnessestothisword,beginningwiththeearliestFathersuptothesaintsofourownday,uptothepresent-daymagisterium”.[294]

Forthisreason,theprivilegedplacefortheprayerfulreadingofsacredScriptureistheliturgy,andparticularlytheEucharist,inwhich,aswecelebratetheBodyandBloodofChristinthesacrament,theworditselfispresentandatworkinourmidst.InsomesensetheprayerfulreadingoftheBible,personalandcommunal,mustalwaysberelatedtotheEucharisticcelebration.JustastheadorationoftheEucharistpreparesfor,accompaniesandfollowstheliturgyoftheEucharist,[295]sotooprayerfulreading,personalandcommunal,preparesfor,accompaniesanddeepenswhattheChurchcelebrateswhensheproclaimsthewordinaliturgicalsetting.Bysocloselyrelatinglectioandliturgy,wecanbettergraspthecriteriawhichshouldguidethispracticeintheareaofpastoralcareandinthespirituallifeofthePeopleofGod.

87.ThedocumentsproducedbeforeandduringtheSynodmentionedanumberofmethodsforafaith-filledandfruitfulapproachtosacredScripture.Yetthegreatestattentionwaspaidtolectiodivina,whichistruly“capableofopeninguptothefaithfulthetreasuresofGod’sword,butalsoofbringingaboutanencounterwithChrist,thelivingwordofGod”.[296]Iwouldlikeheretoreviewthebasicstepsofthisprocedure.Itopenswiththereading(lectio)ofatext,whichleadstoadesiretounderstanditstruecontent:whatdoesthebiblicaltextsayinitself?Withoutthis,thereisalwaysariskthatthetextwillbecomea



pretextfornevermovingbeyondourownideas.Nextcomesmeditation(meditatio),whichasks:whatdoesthebiblicaltextsaytous?Here,eachperson,individuallybutalsoasamemberofthecommunity,mustlethimselforherselfbemovedandchallenged.Followingthiscomesprayer(oratio),whichasksthequestion:whatdowesaytotheLordinresponsetohisword?Prayer,aspetition,intercession,thanksgivingandpraise,istheprimarywaybywhichthewordtransformsus.Finally,lectiodivinaconcludeswithcontemplation(contemplatio),duringwhichwetakeup,asagiftfromGod,hisownwayofseeingandjudgingreality,andaskourselveswhatconversionofmind,heartandlifeistheLordaskingofus?IntheLettertotheRomans,SaintPaultellsus:“Donotbeconformedtothisworld,butbetransformedbytherenewalofyourmind,thatyoumayprovewhatisthewillofGod,whatisgoodandacceptableandperfect”(12:2).Contemplationaimsatcreatingwithinusatrulywiseanddiscerningvisionofreality,asGodseesit,andatformingwithinus“themindofChrist”(1Cor2:16).ThewordofGodappearshereasacriterionfordiscernment:itis“livingandactive,sharperthananytwo-edgedsword,piercingtothedivisionofsoulandspirit,ofjointsandmarrow,anddiscerningthethoughtsandintentionsoftheheart”(Heb4:12).Wedowellalsotorememberthattheprocessoflectiodivinaisnotconcludeduntilitarrivesataction(actio),whichmovesthebelievertomakehisorherlifeagiftforothersincharity.

WefindthesupremesynthesisandfulfilmentofthisprocessintheMotherofGod.ForeverymemberofthefaithfulMaryisthemodelofdocileacceptanceofGod’sword,forshe“keptallthesethings,ponderingtheminherheart”(Lk2:19;cf.2:51);shediscoveredtheprofoundbondwhichunites,inGod’sgreatplan,apparentlydisparateevents,actionsandthings.[297]

IwouldalsoliketoechowhattheSynodproposedabouttheimportanceofthepersonalreadingofScripture,alsoasapracticeallowingforthepossibility,inaccordancewiththeChurch’susualconditions,ofgaininganindulgenceeitherforoneselforforthefaithfuldeparted.[298]Thepracticeofindulgences[299]impliesthedoctrineoftheinfinitemeritsofChrist–whichtheChurch,astheministeroftheredemption,dispensesandapplies,butitalsoimpliesthatofthecommunionofsaints,anditteachesusthat“towhateverdegreeweareunitedinChrist,weareunitedtooneanother,andthesupernaturallifeofeachonecanbeusefulfortheothers”.[300]Fromthisstandpoint,thereadingofthewordofGodsustainsusonourjourneyofpenanceandconversion,enablesustodeepenoursenseofbelongingtotheChurch,andhelpsustogrowinfamiliaritywithGod.AsSaintAmbroseputsit,“WhenwetakeupthesacredScripturesinfaithandreadthemwiththeChurch,wewalkoncemorewithGodintheGarden”.[301]

ThewordofGodandMarianprayer



88.MindfuloftheinseparablebondbetweenthewordofGodandMaryofNazareth,alongwiththeSynodFathersIurgethatMarianprayerbeencouragedamongthefaithful,aboveallinlifeoffamilies,sinceitisanaidtomeditatingontheholymysteriesfoundintheScriptures.Amosthelpfulaid,forexample,istheindividualorcommunalrecitationoftheHolyRosary,[302]whichpondersthemysteriesofChrist’slifeinunionwithMary,[303]andwhichPopeJohnPaulIIwishedtoenrichwiththemysteriesoflight.[304]Itisfittingthattheannouncementofeachmysterybeaccompaniedbyabriefbiblicaltextpertinenttothatmystery,soastoencouragethememorizationofbriefbiblicalpassagesrelevanttothemysteriesofChrist’slife.

TheSynodalsorecommendedthatthefaithfulbeencouragedtopraytheAngelus.Thisprayer,simpleyetprofound,allowsus“tocommemoratedailythemysteryoftheIncarnateWord”.[305]ItisonlyrightthatthePeopleofGod,familiesandcommunitiesofconsecratedpersons,befaithfultothisMarianprayertraditionallyrecitedatsunrise,middayandsunset.IntheAngelusweaskGodtograntthat,throughMary’sintercession,wemayimitateherindoinghiswillandinwelcominghiswordintoourlives.Thispracticecanhelpustogrowinanauthenticloveforthemysteryoftheincarnation.

TheancientprayersoftheChristianEastwhichcontemplatetheentirehistoryofsalvationinthelightoftheTheotokos,theMotherofGod,arelikewiseworthyofbeingknown,appreciatedandwidelyused.HereparticularmentioncanbemadeoftheAkathistandParaklesisprayers.Thesehymnsofpraise,chantedintheformofalitanyandsteepedinthefaithoftheChurchandinreferencestotheBible,helpthefaithfultomeditateonthemysteriesofChristinunionwithMary.Inparticular,thevenerableAkathisthymntotheMotherofGod–so-calledbecauseitissungwhilestanding–representsoneofthehighestexpressionsoftheMarianpietyoftheByzantinetradition.[306]Prayingwiththesewordsopenswidetheheartanddisposesittothepeacethatisfromabove,fromGod,tothatpeacewhichisChristhimself,bornofMaryforoursalvation.

ThewordofGodandtheHolyLand

89.AswecalltomindtheWordofGodwhobecamefleshinthewombofMaryofNazareth,ourheartnowturnstothelandwherethemysteryofoursalvationwasaccomplished,andfromwhichthewordofGodspreadtotheendsoftheearth.BythepoweroftheHolySpirit,theWordbecamefleshinaspecifictimeandplace,inastripoflandontheedgesoftheRomanEmpire.ThemoreweappreciatetheuniversalityandtheuniquenessofChrist’sperson,themorewelookwithgratitudetothatlandwhereJesuswasborn,wherehelivedandwherehegavehislifeforus.ThestonesonwhichourRedeemerwalkedarestillchargedwithhismemoryandcontinueto“cryout”theGoodNews.Forthisreason,theSynodFathersrecalledthefelicitousphrasewhichspeaksoftheHolyLandas“theFifthGospel”.[307]Howimportantitisthatinthoseplacestherebe



Christiancommunities,notwithstandinganynumberofhardships!TheSynodofBishopsexpressedprofoundclosenesstoallthoseChristianswhodwellinthelandofJesusandbearwitnesstotheirfaithintheRisenOne.Christianstherearecalledtoservenotonlyas“abeaconoffaithfortheuniversalChurch,butalsoasaleavenofharmony,wisdom,andequilibriuminthelifeofasocietywhichtraditionallyhasbeen,andcontinuestobe,pluralistic,multi-ethnicandmulti-religious”.[308]

TheHolyLandtodayremainsagoalofpilgrimagefortheChristianpeople,aplaceofprayerandpenance,aswastestifiedtoinantiquitybyauthorslikeSaintJerome.[309]ThemoreweturnoureyesandourheartstotheearthlyJerusalem,themorewillouryearningbekindledfortheheavenlyJerusalem,thetruegoalofeverypilgrimage,alongwithoureagerdesirethatthenameofJesus,theonenamewhichbringssalvation,maybeacknowledgedbyall(cf.Acts4:12).

PARTTHREE

VERBUMMUNDO

“NoonehaseverseenGod.ItisGodtheonlySon,whoisclosetotheFather’sheart,

whohasmadehimknown”(Jn1:18)

TheChurch’sMission:ToProclaimTheWordOfGodToTheWorld

TheWordfromtheFatherandtotheFather

90.SaintJohnpowerfullyexpressesthefundamentalparadoxoftheChristianfaith.Ontheonehand,hesaysthat“noonehaseverseenGod”(Jn1:18;cf.1Jn4:12).Innowaycanourimaginations,ourconceptsorourwordseverdefineorembracetheinfiniterealityoftheMostHigh.HeremainsDeussempermaior.YetSaintJohnalsotellsusthattheWordtruly“becameflesh”(Jn1:14).Theonly-begottenSon,whoiseverwiththeFather,hasmadeknowntheGodwhom“noonehaseverseen”(Jn1:18).JesusChristcomestous,“fullofgraceandtruth”(Jn1:14),togiveusthesegifts(cf.Jn1:17);and“fromhisfullnesswehaveallreceived,graceupongrace”(Jn1:16).InthePrologueofhisGospel,JohnthuscontemplatestheWordfromhisbeingwithGodtohisbecomingfleshandhisreturntotheFatherwithourhumanity,whichhehasassumedforever.InthiscomingforthfromGodandreturningtohim(cf.Jn13:3;16:28;17:8,10),Christispresentedastheonewho“tellsus”aboutGod(cf.Jn1:18).Indeed,asSaintIrenaeusofLyonssays,theSon“istherevealeroftheFather”.[310]JesusofNazarethis,sotospeak,the“exegete”oftheGodwhom“noonehaseverseen”.“HeistheimageoftheinvisibleGod”(Col1:15).HereweseefulfilledtheprophecyofIsaiahabouttheeffectivenessoftheLord’sword:astherainand



snowcomedownfromheaventowaterandtomaketheearthfruitful,sotoothewordofGod“shallnotreturntomeempty,butitshallaccomplishthatwhichIpurpose,andprosperinthethingforwhichIsentit”(cf.Is55:10f.).JesusChrististhisdefinitiveandeffectivewordwhichcameforthfromtheFatherandreturnedtohim,perfectlyaccomplishinghiswillintheworld.

Proclaimingtotheworldthe“Logos”ofhope

91.ThewordofGodhasbestoweduponusthedivinelifewhichtransfiguresthefaceoftheearth,makingallthingsnew(cf.Rev21:5).Hiswordengagesusnotonlyashearersofdivinerevelation,butalsoasitsheralds.TheonewhomtheFatherhassenttodohiswill(cf.Jn5:36-38;6:38-40;7:16-18)drawsustohimselfandmakesuspartofhislifeandmission.TheSpiritoftheRisenLordempowersustoproclaimthewordeverywherebythewitnessofourlives.ThiswasexperiencedbythefirstChristiancommunity,whichsawthewordspreadthroughpreachingandwitness(cf.Acts6:7).HerewecanthinkinparticularofthelifeoftheApostlePaul,amancompletelycaughtupbytheLord(cf.Phil3:12)–“itisnolongerIwholive,butChristwholivesinme”(Gal2:20)–andbyhismission:“woetomeifIdonotproclaimtheGospel!”(1Cor9:16).PaulknewwellthatwhatwasrevealedinChristisreallysalvationforallpeoples,liberationfromtheslaveryofsininordertoenjoythefreedomofthechildrenofGod.

WhattheChurchproclaimstotheworldistheLogosofHope(cf.1Pet3:15);inordertobeabletolivefullyeachmoment,menandwomenneed“thegreathope”whichis“theGodwhopossessesahumanfaceandwho‘haslovedustotheend’(Jn13:1)”.[311]ThisiswhytheChurchismissionarybyherverynature.WecannotkeeptoourselvesthewordsofeternallifegiventousinourencounterwithJesusChrist:theyaremeantforeveryone,foreverymanandwoman.Everyonetoday,whetherheorsheknowsitornot,needsthismessage.MaytheLordhimself,asinthetimeoftheprophetAmos,raiseupinourmidstanewhungerandthirstforthewordofGod(cf.Am8:11).Itisourresponsibilitytopassonwhat,byGod’sgrace,weourselveshavereceived.

ThewordofGodisthesourceoftheChurch’smission

92.TheSynodofBishopsforcefullyreaffirmedtheneedwithintheChurchforarevivalofthemissionaryconsciousnesspresentinthePeopleofGodfromthebeginning.ThefirstChristianssawtheirmissionarypreachingasanecessityrootedintheverynatureoffaith:theGodinwhomtheybelievedwastheGodofall,theonetrueGodwhorevealedhimselfinIsrael’shistoryandultimatelyinhisSon,whothusprovidedtheresponsewhich,intheirinmostbeing,allmenandwomenawaited.ThefirstChristiancommunitiesfeltthattheirfaithwasnotpartofaparticularculturaltradition,differingfromonepeopletoanother,butbelongedinsteadtotherealmoftruth,whichconcernseveryoneequally.



OncemoreitisSaintPaulwho,byhislife,illustratesthemeaningoftheChristianmissionanditsfundamentaluniversality.WecanthinkhereoftheepisoderelatedintheActsoftheApostlesabouttheAthenianAreopagus(cf.17:16-34).TheApostleoftheNationsentersintodialoguewithpeopleofvariousculturespreciselybecauseheisconsciousthatthemysteryofGod,KnownyetUnknown,whicheverymanandwomanperceives,howeverconfusedly,hasreallybeenrevealedinhistory:“Whatthereforeyouworshipasunknown,thisIproclaimtoyou”(Acts17:23).Infact,thenewnessofChristianproclamationisthatwecantellallpeoples:“Godhasshownhimself.Inperson.Andnowthewaytohimisopen.ThenoveltyoftheChristianmessagedoesnotconsistinanideabutinafact:Godhasrevealedhimself”.[312]

ThewordandtheKingdomofGod

93.Consequently,theChurch’smissioncannotbeconsideredasanoptionalorsupplementaryelementinherlife.RatheritentailslettingtheHolySpiritassimilateustoChristhimself,andthustoshareinhisownmission:“AstheFatherhassentme,soIsendyou”(Jn20:21)tosharethewordwithyourentirelife.Itistheworditselfwhichimpelsustowardsourbrothersandsisters:itisthewordwhichilluminates,purifies,converts;weareonlyitsservants.

Weneed,then,todiscovereveranewtheurgencyandthebeautyoftheproclamationofthewordforthecomingoftheKingdomofGodwhichChristhimselfpreached.Thuswegrowintherealization,socleartotheFathersoftheChurch,thattheproclamationofthewordhasasitscontenttheKingdomofGod(cf.Mk1:14-15),which,inthememorablephraseofOrigen,[313]istheverypersonofJesus(Autobasileia).TheLordofferssalvationtomenandwomenineveryage.AllofusrecognizehowmuchthelightofChristneedstoillumineeveryareaofhumanlife:thefamily,schools,culture,work,leisureandtheotheraspectsofsociallife.[314]Itisnotamatterofpreachingawordofconsolation,butratherawordwhichdisrupts,whichcallstoconversionandwhichopensthewaytoanencounterwiththeonethroughwhomanewhumanityflowers.

Allthebaptizedareresponsibleforthisproclamation

94.SincetheentirePeopleofGodisapeoplewhichhasbeen“sent”,theSynodreaffirmedthat“themissionofproclaimingthewordofGodisthetaskofallofthedisciplesofJesusChristbasedontheirBaptism”.[315]NobelieverinChristcanfeeldispensedfromthisresponsibilitywhichcomesfromthefactofoursacramentallybelongingtotheBodyofChrist.Aconsciousnessofthismustberevivedineveryfamily,parish,community,associationandecclesialmovement.TheChurch,asamysteryofcommunion,isthusentirelymissionary,andeveryone,accordingtohisorherproperstateinlife,iscalledtogiveanincisivecontributiontotheproclamationofChrist.



Bishopsandpriests,inaccordancewiththeirspecificmission,arethefirsttobecalledtolivealifecompletelyattheserviceoftheword,toproclaimtheGospel,tocelebratethesacramentsandtoformthefaithfulintheauthenticknowledgeofScripture.Deaconstoomustfeelthemselvescalledtocooperate,inaccordancewiththeirspecificmission,inthistaskofevangelization.

ThroughouttheChurch’shistorytheconsecratedlifehasbeenoutstandingforexplicitlytakingupthetaskofproclaimingandpreachingthewordofGodinthemissioadgentesandinthemostdifficultsituations,forbeingeverreadytoadapttonewsituationsandforsettingoutcourageouslyandboldlyalongfreshpathsinmeetingnewchallengesfortheeffectiveproclamationofGod’sword.[316]

Thelaityarecalledtoexercisetheirownpropheticrole,whichderivesdirectlyfromtheirBaptism,andtobearwitnesstotheGospelindailylife,wherevertheyfindthemselves.InthisregardtheSynodFathersexpressed“thegreatestesteem,gratitudeandencouragementfortheservicetoevangelizationwhichsomanyofthelayfaithful,andwomeninparticular,providewithgenerosityandcommitmentintheircommunitiesthroughouttheworld,followingtheexampleofMaryMagdalene,thefirstwitnessofthejoyofEaster”.[317]TheSynodalsorecognizedwithgratitudethattheecclesialmovementsandthenewcommunitiesareagreatforceforevangelizationinourtimesandanincentivetothedevelopmentofnewwaysofproclaimingtheGospel.[318]

Thenecessityofthe“missioadgentes”

95.IncallinguponallthefaithfultoproclaimGod’sword,theSynodFathersrestatedtheneedinourdaytooforadecisivecommitmenttothemissioadgentes.InnowaycantheChurchrestrictherpastoralworktothe“ordinarymaintenance”ofthosewhoalreadyknowtheGospelofChrist.Missionaryoutreachisaclearsignofthematurityofanecclesialcommunity.TheFathersalsoinsistedthatthewordofGodisthesavingtruthwhichmenandwomenineveryageneedtohear.Forthisreason,itmustbeexplicitlyproclaimed.TheChurchmustgoouttomeeteachpersoninthestrengthoftheSpirit(cf.1Cor2:5)andcontinueherpropheticdefenceofpeople’srightandfreedomtohearthewordofGod,whileconstantlyseekingoutthemosteffectivewaysofproclaimingthatword,evenattheriskofpersecution.[319]TheChurchfeelsduty-boundtoproclaimtoeverymanandwomanthewordthatsaves(cf.Rom1:14).

Proclamationandthenewevangelization

96.PopeJohnPaulII,takingupthepropheticwordsofPopePaulVIintheApostolicExhortationEvangeliiNuntiandi,hadinavarietyofwaysremindedthefaithfuloftheneedforanewmissionaryseasonfortheentirepeopleofGod.[320]Atthedawnofthethirdmillenniumnotonlyaretherestillmanypeoples

http://w2.vatican.va/content/paul-vi/en/apost_exhortations/documents/hf_p-vi_exh_19751208_evangelii-nuntiandi.html



whohavenotcometoknowtheGoodNews,butalsoagreatmanyChristianswhoneedtohavethewordofGodoncemorepersuasivelyproclaimedtothem,sothattheycanconcretelyexperiencethepoweroftheGospel.Manyofourbrothersandsistersare“baptized,butinsufficientlyevangelized”.[321]Inanumberofcases,nationsoncerichinfaithandinvocationsarelosingtheiridentityundertheinfluenceofasecularizedculture.[322]Theneedforanewevangelization,sodeeplyfeltbymyvenerablePredecessor,mustbevaliantlyreaffirmed,inthecertaintythatGod’swordiseffective.TheChurch,sureofherLord’sfidelity,nevertiresofproclaimingthegoodnewsoftheGospelandinvitesallChristianstodiscoveranewtheattractionoffollowingChrist.

ThewordofGodandChristianwitness

97.TheimmensehorizonsoftheChurch’smissionandthecomplexityoftoday’ssituationcallfornewwaysofeffectivelycommunicatingthewordofGod.TheHolySpirit,theprotagonistofallevangelization,willneverfailtoguideChrist’sChurchinthisactivity.Yetitisimportantthateveryformofproclamationkeepinmind,firstofall,theintrinsicrelationshipbetweenthecommunicationofGod’swordandChristianwitness.Theverycredibilityofourproclamationdependsonthis.Ontheonehand,thewordmustcommunicateevery-thingthattheLordhimselfhastoldus.Ontheotherhand,itisindispensable,throughwitness,tomakethiswordcredible,lestitappearmerelyasabeautifulphilosophyorutopia,ratherthanarealitythatcanbelivedanditselfgivelife.ThisreciprocitybetweenwordandwitnessreflectsthewayinwhichGodhimselfcommunicatedthroughtheincarnationofhisWord.ThewordofGodreachesmenandwomen“throughanencounterwithwitnesseswhomakeitpresentandalive”.[323]Inaparticularway,youngpeopleneedtobeintroducedtothewordofGod“throughencounterandauthenticwitnessbyadults,throughthepositiveinfluenceoffriendsandthegreatcompanyoftheecclesialcommunity”.[324]

ThereisacloserelationshipbetweenthetestimonyofScripture,astheself-attestationofGod’sword,andthewitnessgivenbythelivesofbelievers.Oneimpliesandleadstotheother.ChristianwitnesscommunicatesthewordattestedintheScriptures.Fortheirpart,theScripturesexplainthewitnesswhichChristiansarecalledtogivebytheirlives.ThosewhoencountercrediblewitnessesoftheGospelthuscometorealizehoweffectiveGod’swordcanbeinthosewhoreceiveit.

98.InthisinterplaybetweenwitnessandwordwecanunderstandwhatPopePaulVIstatedintheApostolicExhortationEvangeliiNuntiandi.Ourresponsibilityisnotlimitedtosuggestingsharedvaluestotheworld;rather,weneedtoarriveatanexplicitproclamationofthewordofGod.OnlyinthiswaywillwebefaithfultoChrist’smandate:“TheGoodNewsproclaimedbythewitnessoflifesoonerorlaterhastobeproclaimedbythewordoflife.Thereisnotrueevangelization

http://w2.vatican.va/content/paul-vi/en/apost_exhortations/documents/hf_p-vi_exh_19751208_evangelii-nuntiandi.html



unlessthename,theteaching,thelife,thepromises,theKingdomandthemysteryofJesusofNazareth,theSonofGod,areproclaimed”.[325]

ThefactthattheproclamationofthewordofGodcallsforthetestimonyofone’slifeisadatumclearlypresentintheChristianconsciousnessfromthebeginning.Christhimselfisthefaithfulandtruewitness(cf.Acts1:5;3:14),itishewhotestifiestotheTruth(cf.Jn18:37).HereIwouldliketoechothecountlesstestimonialswhichwehadthegraceofhearingduringthesynodalassembly.WewereprofoundlymovedtohearthestoriesofthosewholivedtheirfaithandboreoutstandingwitnesstotheGospelevenunderregimeshostiletoChristianityorinsituationsofpersecution.

Noneofthisshouldcauseusfear.Jesushimselfsaidtohisdisciples:“Aservantisnotgreaterthanhismaster.Iftheypersecutedme,theywillpersecuteyou”(Jn15:20).ForthisreasonIwouldlike,withthewholeChurch,toliftuptoGodahymnofpraiseforthewitnessofourmanyfaithfulbrothersandsisterswho,eveninourday,havegiventheirlivestocommunicatethetruthofGod’sloverevealedtousinthecrucifiedandrisenChrist.IalsoexpressthewholeChurch’sgratitudeforthoseChristianswhohavenotyieldedinthefaceofobstaclesandevenpersecutionsforthesakeoftheGospel.WelikewiseembracewithdeepfraternalaffectionthefaithfulofallthoseChristiancommunities,particularlyinAsiaandinAfrica,whopresentlyrisktheirlifeorsocialsegregationbecauseoftheirfaith.HereweencounterthetruespiritoftheGospel,whichproclaimsblessedthosewhoarepersecutedonaccountoftheLordJesus(cf.Mt5:11).Insodoing,weoncemorecalluponthegovernmentsofnationstoguaranteeeveryonefreedomofconscienceandreligion,aswellastheabilitytoexpresstheirfaithpublicly.[326]

TheWordOfGodAndCommitmentInTheWorld

ServingJesusin“theleastofhisbrethren”(Mt25:40)

99.ThewordofGodshedslightonhumanexistenceandstirsourconsciencetotakeadeeperlookatourlives,inasmuchasallhumanhistorystandsunderGod’sjudgment:“WhentheSonofMancomesinhisglory,andalltheangelswithhim,thenhewillsitonhisgloriousthrone.Beforehimwillbegatheredallthenations”(Mt25:31-32).Nowadayswetendtohaltinasuperficialwaybeforetheimportanceofthepassingmoment,asifithadnothingtodowiththefuture.TheGospel,ontheotherhand,remindsusthateverymomentofourlifeisimportantandmustbelivedintensely,intheknowledgethateveryonewillhavetogiveanaccountofhisorherlife.Inthetwenty-fifthchapteroftheGospelofMatthew,theSonofManconsiderswhateverwedoordonotdoto“theleastofhisbrethren”(cf.25:40,45)asdoneornotdonetohimself:“Iwashungryandyougavemefood,Iwasthirstyandyougavemedrink,Iwasastrangerandyouwelcomedme,Iwasnakedandyouclothedme,Iwassickandyouvisited



me,Iwasinprisonandyoucametome”(25:35-36).ThewordofGoditselfemphasizestheneedforourengagementintheworldandourresponsibilitybeforeChrist,theLordofhistory.AsweproclaimtheGospel,letusencourageoneanothertodogoodandtocommitourselvestojustice,reconciliationandpeace.

ThewordofGodandcommitmenttojusticeinsociety

100.God’swordinspiresmenandwomentobuildrelationshipsbasedonrectitudeandjustice,andtestifiestothegreatvalueinGod’seyesofeveryefforttocreateamorejustandmoreliveableworld.[327]ThewordofGoditselfunambiguouslydenouncesinjusticesandpromotessolidarityandequality.[328]InthelightoftheLord’swords,letusdiscernthe“signsofthetimes”presentinhistory,andnotfleefromacommitmenttothosewhosufferandthevictimsofformsofselfishness.TheSynodrecalledthatacommitmenttojusticeandtochangingourworldisanessentialelementofevangelization.InthewordsofPopePaulVI,wemust“reachandasitwereoverturnwiththeforceoftheGospelthestandardsofjudgement,theinterests,thethought-patterns,thesourcesofinspirationandlife-stylesofhumanitythatareincontrastwiththewordofGodandwithhisplanforsalvation”.[329]

Forthisreason,theSynodFatherswishedtosayaspecialwordtoallthosewhotakepartinpoliticalandsociallife.EvangelizationandthespreadofGod’swordoughttoinspiretheiractivityintheworld,astheyworkforthetruecommongoodinrespectingandpromotingthedignityofeveryperson.CertainlyitisnotthedirecttaskoftheChurchtocreateamorejustsociety,althoughshedoeshavetherightanddutytointerveneonethicalandmoralissuesrelatedtothegoodofindividualsandpeoples.Itisprimarilythetaskofthelayfaithful,formedintheschooloftheGospel,tobedirectlyinvolvedinpoliticalandsocialactivity.Forthisreason,theSynodrecommendsthattheyreceiveasuitableformationintheprinciplesoftheChurch’ssocialteaching.[330]

101.Iwouldlikealsotocalltheattentionofeveryonetotheimportanceofdefendingandpromotingthehumanrightsofeveryperson,basedonthenaturallawwrittenonthehumanheart,which,assuch,are“universal,inviolableandinalienable”.[331]TheChurchexpressesthehopethatbytherecognitionoftheserightshumandignitywillbemoreeffectivelyacknowledgedanduniversallypromoted,[332]inasmuchasitisadistinctivemarkimprintedbytheCreatoronhiscreatures,takenupandredeemedbyJesusChristthroughhisincarnation,deathandresurrection.ThespreadofthewordofGodcannotfailtostrengthentherecognitionof,andrespectfor,thehumanrightsofeveryperson.[333]

TheproclamationofGod’sword,reconciliationandpeacebetweenpeoples



102.Amongthemanyareaswherecommitmentisneeded,theSynodearnestlycalledforthepromotionofreconciliationandpeace.InthepresentcontextitismorenecessarythanevertorediscoverthewordofGodasasourceofreconciliationandpeace,sinceinthatwordGodisreconcilingtohimselfallthings(cf.2Cor5:18-20;Eph1:10):Christ“isourpeace”(Eph2:14),theonewhobreaksdownthewallsofdivision.AnumberofinterventionsattheSynoddocumentedthegraveandviolentconflictsandtensionspresentonourplanet.Attimesthesehostilitiesseemtotakeontheappearanceofinterreligiousconflict.HereIwishtoaffirmoncemorethatreligioncanneverjustifyintoleranceorwar.WecannotkillinGod’sname![334]Eachreligionmustencouragetherightuseofreasonandpromoteethicalvaluesthatconsolidatecivilcoexistence.

InfidelitytotheworkofreconciliationaccomplishedbyGodinJesusChristcrucifiedandrisen,Catholicsandmenandwomenofgoodwillmustcommitthemselvestobeinganexampleofreconciliationforthebuildingofajustandpeacefulsociety.[335]Weshouldneverforgetthat“wherehumanwordsbecomepowerlessbecausethetragicclashofviolenceandarmsprevails,thepropheticpowerofGod’sworddoesnotwaver,remindingusthatpeaceispossibleandthatweourselvesmustbeinstrumentsofreconciliationandpeace”.[336]

ThewordofGodandpracticalcharity

103.Commitmenttojustice,reconciliationandpeacefindsitsultimatefoundationandfulfilmentintheloverevealedtousinChrist.BylisteningtothetestimoniesofferedduringtheSynod,wesawmoreclearlythebondbetweenalove-filledhearingofGod’swordandselflessserviceofourbrothersandsisters;allbelieversshouldseetheneedto“translatethewordthatwehaveheardintogesturesoflove,becausethisistheonlywaytomaketheGospelproclamationcredible,despitethehumanweaknessthatmarksindividuals”.[337]Jesuspassedthroughthisworlddoinggood(cf.Acts10:38).ListeningwithdocilitytothewordofGodintheChurchawakens“charityandjusticetowardsall,especiallytowardsthepoor”.[338]Weshouldneverforgetthat“love–caritas–willalwaysprovenecessary,eveninthemostjustsociety…whoeverwantstoeliminateloveispreparingtoeliminatemanassuch”.[339]IthereforeencouragethefaithfultomeditateoftenontheApostlePaul’shymntocharityandtodrawinspirationfromit:“Loveispatientandkind;loveisnotjealousorboastful;itisnotarrogantorrude.Lovedoesnotinsistonitsownway;itisnotirritableorresentful;itdoesnotrejoiceatwrongbutdelightsinthetruth.Lovebearsallthings,believesallthings,hopesallthings,enduresallthings.Loveneverends”(1Cor13:4-8).

Loveofneighbour,rootedintheloveofGod,oughttoseeusconstantlycommittedasindividualsandasanecclesialcommunity,bothlocalanduniversal.AsSaintAugustinesays:“ItisessentialtorealizethatloveisthefullnessoftheLaw,asitisofallthedivineScriptures…Whoeverclaimstohaveunderstoodthe



Scriptures,oranypartofthem,withoutstrivingasaresulttogrowinthistwofoldloveofGodandneighbour,makesitclearthathehasnotyetunderstoodthem”.[340]

TheproclamationofthewordofGodandyoungpeople

104.TheSynodpaidparticularattentiontotheproclamationofGod’swordtotheyoungergeneration.YoungpeoplearealreadyactivemembersoftheChurchandtheyrepresentitsfuture.OftenweencounterinthemaspontaneousopennesstohearingthewordofGodandasinceredesiretoknowJesus.Youthisatimewhengenuineandirrepressiblequestionsariseaboutthemeaningoflifeandthedirectionourownlivesshouldtake.OnlyGodcangivethetrueanswertothesequestions.Concernforyoungpeoplecallsforcourageandclarityinthemessageweproclaim;weneedtohelpyoungpeopletogainconfidenceandfamiliaritywithsacredScripturesoitcanbecomeacompasspointingoutthepathtofollow.[341]Youngpeopleneedwitnessesandteacherswhocanwalkwiththem,teachingthemtolovetheGospelandtoshareit,especiallywiththeirpeers,andthustobecomeauthenticandcrediblemessengers.[342]

God’swordneedstobepresentedinawaythatbringsoutitsimplicationsforeachperson’svocationandassistsyoungpeopleinchoosingthedirectiontheywillgivetotheirlives,includingthatoftotalconsecrationtoGod.[343]Authenticvocationstotheconsecratedlifeandtothepriesthoodfindfertilegroundinafaith-filledcontactwiththewordofGod.IrepeatonceagaintheappealImadeatthebeginningofmypontificatetoopenwidethedoorstoChrist:“IfweletChristintoourlives,welosenothing,nothing,absolutelynothingofwhatmakeslifefree,beautifulandgreat.No!Onlyinthisfriendshiparethedoorsoflifeopenedwide.Onlyinthisfriendshipisthegreatpotentialofhumanexistencetrulyrevealed.…Dearyoungpeople:donotbeafraidofChrist!Hetakesnothingawayandhegivesyoueverything.Whenwegiveourselvestohim,wereceiveahundredfoldinreturn.Yes,open,openwidethedoorstoChrist–andyouwillfindtruelife”.[344]

TheproclamationofthewordofGodandmigrants

105.ThewordofGodmakesusattentivetohistoryandtoemergingrealities.InconsideringtheChurch’smissionofevangelization,theSynodthusdecidedtoaddressaswellthecomplexphenomenonofmovementsofmigration,whichinrecentyearshavetakenonunprecedentedproportions.Thisissueisfraughtwithextremelydelicatequestionsaboutthesecurityofnationsandthewelcometobegiventothoseseekingrefugeorimprovedconditionsofliving,healthandwork.LargenumbersofpeoplewhoknownothingofChrist,orwhohaveaninadequateunderstandingofhim,aresettlingincountriesofChristiantradition.Atthesametime,personsfromnationsdeeplymarkedbyChristianfaithareemigratingtocountrieswhereChristneedstobeproclaimedandanewevangelizationisdemanded.Thesesituationsoffernewpossibilitiesforthe



spreadofGod’sword.InthisregardtheSynodFathersstatedthatmigrantsareentitledtohearthekerygma,whichistobeproposed,notimposed.IftheyareChristians,theyrequireformsofpastoralcarewhichcanenablethemtogrowinthefaithandtobecomeinturnmessengersoftheGospel.Takingintoaccountthecomplexityofthephenomenon,amobilizationofalldiocesesinvolvedisessential,sothatmovementsofmigrationwillalsobeseenasanopportunitytodiscovernewformsofpresenceandproclamation.Itisalsonecessarythattheyensure,totheextentpossible,thattheseourbrothersandsistersreceiveadequatewelcomeandattention,sothat,touchedbytheGoodNews,theywillbeabletobeheraldsofGod’swordandwitnessestotheRisenJesus,thehopeoftheworld.[345]

TheproclamationofthewordofGodandthesuffering

106.DuringtheworkoftheSynod,theFathersalsoconsideredtheneedtoproclaimGod’swordtoallthosewhoaresuffering,whetherphysically,psychologicallyorspiritually.Itisintimesofpainthattheultimatequestionsaboutthemeaningofone’slifemakethemselvesacutelyfelt.Ifhumanwordsseemtofallsilentbeforethemysteryofevilandsuffering,andifoursocietyappearstovaluelifeonlywhenitcorrespondstocertainstandardsofefficiencyandwell-being,thewordofGodmakesusseethateventhesemomentsaremysteriously“embraced”byGod’slove.FaithbornofanencounterwithGod’swordhelpsustorealizethathumanlifedeservestobelivedfully,evenwhenweakenedbyillnessandpain.Godcreatedusforhappinessandforlife,whereassicknessanddeathcameintotheworldasaresultofsin(cf.Wis2:23-24).YettheFatheroflifeismankind’sphysicianparexcellence,andhedoesnotceasetobendlovinglyoversufferinghumanity.WecontemplatetheculminationofGod’sclosenesstooursufferingsinJesushimself,“theWordincarnate.Hesufferedanddiedforus.Byhispassionanddeathhetookourweaknessuponhimselfandtotallytransformedit”.[346]

Jesus’closenesstothosewhosufferisconstant:itisprolongedintimethankstotheworkingoftheHolySpiritinthemissionoftheChurch,inthewordandinthesacraments,inmenandwomenofgoodwill,andincharitableinitiativesundertakenwithfraternallovebycommunities,thusmakingknownGod’struefaceandhislove.TheSynodthankedGodfortheluminouswitness,oftenhidden,ofallthemanyChristians–priests,religiousandlayfaithful–whohavelentandcontinuetolendtheirhands,eyesandheartstoChrist,thetruephysicianofbodyandsoul.Itexhortsalltocontinuetocarefortheinfirmandtobringthemthelife-givingpresenceoftheLordJesusinthewordandintheEucharist.ThosewhosuffershouldbehelpedtoreadtheScripturesandtorealizethattheirconditionitselfenablesthemtoshareinaspecialwayinChrist’sredemptivesufferingforthesalvationoftheworld(cf.2Cor4:8-11,14).[347]

TheproclamationofthewordofGodandthepoor



107.SacredScripturemanifestsGod’sspecialloveforthepoorandtheneedy(cf.Mt25:31-46).TheSynodFathersfrequentlyspokeoftheimportanceofenablingthese,ourbrothersandsisters,toheartheGospelmessageandtoexperiencetheclosenessoftheirpastorsandcommunities.Indeed,“thepoorarethefirstonesentitledtoheartheproclamationoftheGospel;theyneednotonlybread,butalsowordsoflife”.[348]Thediaconiaofcharity,whichmustneverbelackinginourchurches,shouldalwaysbeboundtotheproclamationofthewordandthecelebrationofthesacredmysteries.[349]Yetwealsoneedtorecognizeandappreciatethefactthatthepoorarethemselvesagentsofevangelization.IntheBible,thetruepoorarethosewhoentrustthemselvestotallytoGod;intheGospelJesuscallsthemblessed,“fortheirsistheKingdomofHeaven”(Mt5:3;cf.Lk6:20).TheLordexaltsthesimplicityofheartofthosewhofindinGodtrueriches,placingtheirhopeinhim,andnotinthethingsofthisworld.TheChurchcannotletthepoordown:“Pastorsarecalledtolistentothem,tolearnfromthem,toguidethemintheirfaithandtoencouragethemtotakeresponsibilityforlives”.[350]

TheChurchalsoknowsthatpovertycanexistasavirtue,tobecultivatedandchosenfreely,assomanysaintshavedone.Povertycanlikewiseexistasindigence,oftenduetoinjusticeorselfishness,markedbyhungerandneed,andasasourceofconflict.InherproclamationofGod’sword,theChurchknowsthata“virtuouscircle”mustbepromotedbetweenthepovertywhichistobechosenandthepovertywhichistobecombated;weneedtorediscover“moderationandsolidarity,thesevaluesoftheGospelthatarealsouniversal…Thisentailsdecisionsmarkedbyjusticeandmoderation”.[351]

TheproclamationofthewordofGodandtheprotectionofcreation

108.Engagementwiththeworld,asdemandedbyGod’sword,makesuslookwithneweyesattheentirecreatedcosmos,whichcontainstracesofthatwordthroughwhomallthingsweremade(cf.Jn1:2).AsmenandwomenwhobelieveinandproclaimtheGospel,wehavearesponsibilitytowardscreation.RevelationmakesknownGod’splanforthecosmos,yetitalsoleadsustodenouncethatmistakenattitudewhichrefusestoviewallcreatedrealitiesasareflectionoftheirCreator,butinsteadasmererawmaterial,tobeexploitedwithoutscruple.ManthuslacksthatessentialhumilitywhichwouldenablehimtoseecreationasagiftfromGod,tobereceivedandusedinaccordancewithhisplan.Instead,thearroganceofhumanbeingswholive“asifGoddidnotexist”leadsthemtoexploitanddisfigurenature,failingtoseeitasthehandiworkofthecreativeword.Inthistheologicalcontext,IwouldliketoechothestatementsoftheSynodFatherswhoremindedusthat“acceptingthewordofGod,attestedtobyScriptureandbytheChurch’slivingTradition,givesrisetoanewwayofseeingthings,promotesanauthenticecologywhichhasitsdeepestrootsintheobedienceoffaith…[and]developsarenewedtheologicalsensitivitytothegoodnessofallthings,whicharecreatedinChrist”.[352]Weneedtobere-



educatedinwonderandintheabilitytorecognizethebeautymademanifestincreatedrealities.[353]

TheWordOfGodAndCulture

Thevalueofcultureforthelifeofhumanity

109.SaintJohn’sproclamationthattheWordbecamefleshrevealstheinseparablebondbetweenGod’swordandthehumanwordsbywhichhecommunicateswithus.InthiscontexttheSynodFathersconsideredtherelationshipbetweenthewordofGodandculture.Goddoesnotrevealhimselfintheabstract,butbyusinglanguages,imageryandexpressionsthatareboundtodifferentcultures.Thisrelationshiphasprovedfruitful,asthehistoryoftheChurchabundantlytestifies.TodayitisenteringanewphaseduetothespreadoftheGospelanditstakingrootwithindifferentcultures,aswellasmorerecentdevelopmentsinthecultureoftheWest.Itcallsinthefirstplaceforarecognitionoftheimportanceofcultureassuchforthelifeofeverymanandwoman.Thephenomenonofcultureis,initsvariousaspects,anessentialdatumofhumanexperience.“Manlivesalwaysaccordingtoaculturewhichisproperlyhis,andwhichinturncreatesamongpersonsabondwhichisproperlytheirs,onewhichdeterminestheinter-humanandsocialcharacterofhumanexistence”.[354]

DownthecenturiesthewordofGodhasinspireddifferentcultures,givingrisetofundamentalmoralvalues,outstandingexpressionsofartandexemplarylife-styles.[355]Hence,inlookingtoarenewedencounterbetweentheBibleandculture,IwishtoreassureallthosewhoarepartoftheworldofculturethattheyhavenothingtofearfromopennesstoGod’sword,whichneverdestroystrueculture,butratherisaconstantstimulustoseekevermoreappropriate,meaningfulandhumaneformsofexpression.Everyauthenticculture,ifitistrulytobeattheserviceofhumanity,hastobeopentotranscendenceand,intheend,toGod.

TheBible,agreatcodeforcultures

110.TheSynodFathersgreatlystressedtheimportanceofpromotingasuitableknowledgeoftheBibleamongthoseengagedintheareaofculture,alsoinsecularizedcontextsandamongnon-believers.[356]SacredScripturecontainsanthropologicalandphilosophicalvaluesthathavehadapositiveinfluenceonhumanityasawhole.[357]AsenseoftheBibleasagreatcodeforculturesneedstobefullyrecovered.

KnowledgeoftheBibleinschoolsanduniversities

111.OneparticularsettingforanencounterbetweenthewordofGodandcultureisthatofschoolsanduniversities.Pastorsshouldbeespeciallyattentive



tothismilieu,promotingadeeperknowledgeoftheBibleandagraspofitsfruitfulculturalimplicationsalsoforthepresentday.StudycentressupportedbyCatholicgroupsofferadistinctcontributiontothepromotionofcultureandeducation–andthisoughttoberecognized.Normustreligiouseducationbeneglected,andreligionteachersshouldbegivencarefultraining.Religiouseducationisoftenthesoleopportunityavailableforstudentstoencounterthemessageoffaith.Intheteachingofreligion,emphasisshouldbelaidonknowledgeofsacredScripture,asameansofovercomingprejudicesoldandnew,andenablingitstruthtobebetterknown.[358]

SacredScriptureinthevarietyofartisticexpressions

112.TherelationshipbetweenthewordofGodandculturehasfoundexpressioninmanyareas,especiallyinthearts.ForthisreasonthegreattraditionofEastandWesthasalwaysesteemedworksofartinspiredbysacredScripture,asforexamplethefigurativeartsandarchitecture,literatureandmusic.Ithinktoooftheancientlanguageexpressedbyicons,whichfromtheEasterntraditionisgraduallyspreadingthroughouttheworld.WiththeSynodFathers,thewholeChurchexpressesherappreciation,esteemandadmirationofthoseartists“enamouredofbeauty”whohavedrawninspirationfromthesacredtexts.Theyhavecontributedtothedecorationofourchurches,tothecelebrationofourfaith,totheenrichmentofourliturgyandmanyofthemhavehelpedtomakesomehowperceptible,intimeandspace,realitiesthatareunseenandeternal.[359]IencouragethecompetentofficesandgroupstopromoteintheChurchasolidformationofartistswithregardtosacredScriptureinthelightoftheChurch’slivingTraditionandhermagisterium.

ThewordofGodandthemeansofsocialcommunication

113.LinkedtotherelationshipbetweenthewordofGodandcultureistheneedforacarefulandintelligentuseofthecommunicationsmedia,botholdandnew.TheSynodFatherscalledforaproperknowledgeofthesemedia;theynotedtheirrapiddevelopmentanddifferentlevelsofinteraction,andaskedforgreatereffortstobemadeingainingexpertiseinthevarioussectorsinvolved,particularlyinthenewmedia,suchastheinternet.TheChurchalreadyhasasignificantpresenceintheworldofmasscommunications,andhermagisteriumhasfrequentlyintervenedonthesubject,beginningwiththeSecondVaticanCouncil.[360]DiscoveringnewmethodsoftransmittingtheGospelmessageispartofthecontinuingevangelizingoutreachofthosewhobelieve.Communicationstodaytakeplacethroughaworldwidenetwork,andthusgivenewmeaningtoChrist’swords:“WhatItellyouinthedark,utterinthelight;andwhatyouhearwhispered,proclaimuponthehousetops”(Mt10:27).God’swordshouldresoundnotonlyintheprintmedia,butinotherformsofcommunicationaswell.[361]Forthisreason,togetherwiththeSynodFathers,IexpressgratitudetothoseCatholicswhoaremakingseriouseffortstopromotea



significantpresenceintheworldofthemedia,andIaskforaneverwiderandmorequalifiedcommitmentinthisregard.[362]

Amongthenewformsofmasscommunication,nowadaysweneedtorecognizetheincreasedroleoftheinternet,whichrepresentsanewforumformakingtheGospelheard.Yetwealsoneedtobeawarethatthevirtualworldwillneverbeabletoreplacetherealworld,andthatevangelizationwillbeabletomakeuseofthevirtualworldofferedbythenewmediainordertocreatemeaningfulrelationshipsonlyifitisabletoofferthepersonalcontactwhichremainsindispensable.Intheworldoftheinternet,whichenablesbillionsofimagestoappearonmillionsofscreensthroughouttheworld,thefaceofChristneedstobeseenandhisvoiceheard,for“ifthereisnoroomforChrist,thereisnoroomforman”.[363]

TheBibleandinculturation

114.ThemysteryoftheincarnationtellsusthatwhileGodalwayscommunicatesinaconcretehistory,takinguptheculturalcodesembeddedtherein,thesamewordcanandmustalsobepassedonindifferentcultures,transformingthemfromwithinthroughwhatPopePaulVIcalledtheevangelizationofcultures.[364]ThewordofGod,liketheChristianfaithitself,hasaprofoundlyinterculturalcharacter;itiscapableofencounteringdifferentculturesandinturnenablingthemtoencounteroneanother.[365]

HeretoowecometoappreciatetheimportanceoftheinculturationoftheGospel.[366]TheChurchisfirmlyconvincedthatthewordofGodisinherentlycapableofspeakingtoallhumanpersonsinthecontextoftheirownculture:“thisconvictionspringsfromtheBibleitself,which,rightfromtheBookofGenesis,adoptsauniversaliststance(cf.Gen1:27-28),maintainsitsubsequentlyintheblessingpromisedtoallpeoplesthroughAbrahamandhisoffspring(cf.Gen12:3;18:18),andconfirmsitdefinitivelyinextendingto‘allnations’theproclamationoftheGospel”.[367]Forthisreason,inculturationisnottobeconfusedwithprocessesofsuperficialadaptation,muchlesswithaconfusedsyncretismwhichwoulddilutetheuniquenessoftheGospelinanattempttomakeitmoreeasilyaccepted.[368]TheauthenticparadigmofinculturationistheincarnationitselfoftheWord:“‘Acculturation’or‘inculturation’willtrulybeareflectionoftheincarnationoftheWordwhenaculture,transformedandregeneratedbytheGospel,bringsforthfromitsownlivingtraditionoriginalexpressionsofChristianlife,celebrationandthought”,[369]servingasaleavenwithinthelocalculture,enhancingtheseminaVerbiandallthosepositiveelementspresentwithinthatculture,thusopeningittothevaluesoftheGospel.[370]

TranslatingtheBibleandmakingitmorewidelyavailable



115.TheinculturationofGod’swordisanintegralpartoftheChurch’smissionintheworld,andadecisivemomentinthisprocessisthediffusionoftheBiblethroughthepreciousworkoftranslationintodifferentlanguages.HereitshouldalwaysberememberedthattheworkoftranslationoftheScriptureshadbeenundertaken“alreadyintheOldTestamentperiod,whentheHebrewtextoftheBiblewastranslatedorallyintoAramaic(Neh8:8,12)andlaterinwrittenformintoGreek.Atranslation,ofcourse,isalwaysmorethanasimpletranscriptionoftheoriginaltexts.Thepassagefromonelanguagetoanothernecessarilyinvolvesachangeofculturalcontext:conceptsarenotidenticalandsymbolshaveadifferentmeaning,fortheycomeupagainstothertraditionsofthoughtandotherwaysoflife”.[371]

DuringtheSynod,itwasclearthatanumberoflocalChurchesstilllackacompletetranslationoftheBibleintheirownlanguages.HowmanypeopletodayhungerandthirstforthewordofGod,yetremaindeprivedofthe“widelyavailableaccesstoSacredScripture”[372]desiredbytheSecondVaticanCouncil!ForthisreasontheSynodconsidereditimportant,aboveall,totrainspecialistscommittedtotranslatingtheBibleintothevariouslanguages.[373]Iwouldencouragetheinvestmentofresourcesinthisarea.InparticularIwishtorecommendsupportingtheworkoftheCatholicBiblicalFederation,withtheaimoffurtherincreasingthenumberoftranslationsofsacredScriptureandtheirwidediffusion.[374]Giventheverynatureofsuchanenterprise,itshouldbecarriedoutasmuchaspossibleincooperationwiththedifferentBibleSocieties.

God’swordtranscendsculturallimits

116.Thesynodalassembly,initsdiscussionoftherelationshipbetweenGod’swordandcultures,felttheneedtoreaffirmsomethingthattheearliestChristianshadexperiencedbeginningonthedayofPentecost(Acts2:1-2).ThewordofGodiscapableofenteringintoandfindingexpressioninvariousculturesandlanguages,yetthatsamewordovercomesthelimitsofindividualculturestocreatefellowshipbetweendifferentpeoples.TheLord’swordsummonsustoadvancetowardsanevermorevastcommunion.“Weescapethelimitationsofourexperienceandweenterintotherealitythatistrulyuniversal.EnteringintocommunionwiththewordofGod,weenterintothecommunionoftheChurchwhichlivesthewordofGod.…Itmeansgoingbeyondthelimitsoftheindividualculturesintotheuniversalitythatconnectsall,unitesall,makesusallbrothersandsisters”.[375]TheproclamationofGod’sworkthusalwaysdemands,ofusinthefirstplace,anewexodus,asweleavebehindourownlimitedstandardsandimaginationsinordertomakeroomforthepresenceofChrist.

TheWordOfGodAndInterreligiousDialogue

Thevalueofinterreligiousdialogue



117.TheChurchconsidersanessentialpartoftheproclamationofthewordtoconsistinencounter,dialogueandcooperationwithallpeopleofgoodwill,particularlywiththefollowersofthedifferentreligioustraditionsofhumanity.Thisistotakeplacewithoutformsofsyncretismandrelativism,butalongthelinesindicatedbytheSecondVaticanCouncil’sDeclarationNostraAetateandsubsequentlydevelopedbythemagisteriumofthePopes.[376]Nowadaysthequickenedpaceofglobalizationmakesitpossibleforpeopleofdifferentculturesandreligionstobeinclosercontact.Thisrepresentsaprovidentialopportunityfordemonstratinghowauthenticreligiositycanfosterrelationshipsofuniversalfraternity.Today,inourfrequentlysecularizedsocieties,itisveryimportantthatthereligionsbecapableoffosteringamentalitythatseesAlmightyGodasthefoundationofallgood,theinexhaustiblesourceofthemorallife,andthebulwarkofaprofoundsenseofuniversalbrotherhood.

IntheJudeo-Christiantradition,forexample,onefindsamovingwitnesstoGod’sloveforallpeoples:inthecovenantwithNoahhejoinstheminonegreatembracesymbolizedbythe“bowintheclouds”(Gen9:13,14,16)and,accordingtothewordsoftheprophets,hedesirestogatherthemintoasingleuniversalfamily(cf.Is2:2ff;42:6;66:18-21;Jer4:2;Ps47).EvidenceofacloseconnectionbetweenarelationshipwithGodandtheethicsofloveforeveryoneisfoundinmanygreatreligioustraditions.

DialoguebetweenChristiansandMuslims

118.AmongthevariousreligionstheChurchalsolookswithrespecttoMuslims,whoadoretheoneGod.[377]TheylooktoAbrahamandworshipGodaboveallthroughprayer,almsgivingandfasting.WeacknowledgethattheIslamictraditionincludescountlessbiblicalfigures,symbolsandthemes.TakinguptheeffortsbegunbytheVenerableJohnPaulII,Iexpressmyhopethatthetrust-filledrelationshipsestablishedbetweenChristiansandMuslimsovertheyearswillcontinuetodevelopinaspiritofsincereandrespectfuldialogue.[378]InthisdialoguetheSynodaskedforadeeperreflectiononrespectforlifeasafundamentalvalue,theinalienablerightsofmenandwomen,andtheirequaldignity.Takingintoaccounttheimportantdistinctiontobemadebetweenthesocio-politicalorderandthereligiousorder,thevariousreligionsmustmaketheirspecificcontributiontothecommongood.TheSynodaskedConferencesofBishops,whereveritisappropriateandhelpful,toencouragemeetingsaimedathelpingChristiansandMuslimstocometobetterknowledgeofoneanother,inordertopromotethevalueswhichsocietyneedsforapeacefulandpositivecoexistence.[379]

Dialoguewithotherreligions

119.HeretooIwishtovoicetheChurch’srespectfortheancientreligionsandspiritualtraditionsofthevariouscontinents.Thesecontainvalueswhichcangreatlyadvanceunderstandingbetweenindividualsandpeoples.[380]Frequently



wenoteaconsonancewithvaluesexpressedalsointheirreligiousbooks,suchas,inBuddhism,respectforlife,contemplation,silence,simplicity;inHinduism,thesenseofthesacred,sacrificeandfasting;andagain,inConfucianism,familyandsocialvalues.WearealsogratifiedtofindinotherreligiousexperiencesagenuineconcernforthetranscendenceofGod,acknowledgedasCreator,aswellasrespectforlife,marriageandthefamily,andastrongsenseofsolidarity.

Dialogueandreligiousfreedom

120.Allthesame,dialoguewouldnotprovefruitfulunlessitincludedauthenticrespectforeachpersonandtheabilityofallfreelytopractisetheirreligion.HencetheSynod,whileencouragingcooperationbetweenthefollowersofthedifferentreligions,alsopointedout“theneedforthefreedomtoprofessone’sreligion,privatelyandpublicly,andfreedomofconsciencetobeeffectivelyguaranteedtoallbelievers”:[381]indeed,“respectanddialoguerequirereciprocityinallspheres,especiallyinthatwhichconcernsbasicfreedoms,moreparticularlyreligiousfreedom.Suchrespectanddialoguefosterpeaceandunderstandingbetweenpeoples”.[382]

CONCLUSION

God’sdefinitiveword

121.AttheconclusionofthesereflectionswithwhichIhavesoughttogatherupandexaminemorefullytherichfruitsoftheTwelfthOrdinaryGeneralAssemblyoftheSynodofBishopsonthewordofGodinthelifeandmissionoftheChurch,IwishoncemoretoencourageallthePeopleofGod,pastors,consecratedpersonsandthelaity,tobecomeincreasinglyfamiliarwiththesacredScriptures.WemustneverforgetthatallauthenticandlivingChristianspiritualityisbasedonthewordofGodproclaimed,accepted,celebratedandmeditateduponintheChurch.Thisdeepeningrelationshipwiththedivinewordwilltakeplacewithevengreaterenthusiasmifweareconsciousthat,inScriptureandtheChurch’slivingTradition,westandbeforeGod’sdefinitivewordonthecosmosandonhistory.

ThePrologueofJohn’sGospelleadsustoponderthefactthateverythingthatexistsisunderthesignoftheWord.TheWordgoesforthfromtheFather,comestodwellinourmidstandthenreturnstotheFatherinordertobringwithhimthewholeofcreationwhichwasmadeinhimandforhim.TheChurchnowcarriesouthermissionineagerexpectationoftheeschatologicalmanifestationoftheBridegroom:“theSpiritandthebridesay:‘Come!’”(Rev22:17).Thisexpectationisneverpassive;ratheritisamissionarydrivetoproclaimthewordofGodwhichhealsandredeemseveryman.TodaytootheRisenJesussaystous:“GointoalltheworldandproclaimtheGospeltothewholecreation”(Mk16:15).



Newevangelizationandanewhearing

122.Ourowntime,then,mustbeincreasinglymarkedbyanewhearingofGod’swordandanewevangelization.RecoveringthecentralityofthedivinewordintheChristianlifeleadsustoappreciateanewthedeepestmeaningoftheforcefulappealofPopeJohnPaulII:topursuethemissioadgentesandvigorouslytoembarkuponthenewevangelization,especiallyinthosenationswheretheGospelhasbeenforgottenormeetswithindifferenceasaresultofwidespreadsecularism.MaytheHolySpiritawakenahungerandthirstforthewordofGod,andraiseupzealousheraldsandwitnessesoftheGospel.

FollowingtheexampleofthegreatApostleoftheNations,whochangedthecourseofhislifeafterhearingthevoiceoftheLord(cf.Acts9:1-30),letustoohearGod’swordasitspeakstous,everpersonally,hereandnow.TheHolySpirit,wearetoldintheActsoftheApostles,setPaulandBarnabasaparttoproclaimandspreadtheGoodNews(cf.13:2).Inourdaytoo,theHolySpiritconstantlycallsconvincedandpersuasivehearersandpreachersofthewordoftheLord.

Thewordandjoy

123.ThegreaterouropennesstoGod’sword,themorewillwebeabletorecognizethattodaytoothemysteryofPentecostistakingplaceinGod’sChurch.TheSpiritoftheLordcontinuestopourouthisgiftsupontheChurchtoguideusintoalltruth,toshowusthemeaningoftheScripturesandtomakeuscredibleheraldsofthewordofsalvationbeforetheworld.ThuswereturntotheFirstLetterofSaintJohn.InGod’sword,wetoohaveheard,wetoohaveseenandtouchedtheWordoflife.Wehavewelcomedbygracetheproclamationthateternallifehasbeenrevealed,andthuswehavecometoacknowledgeourfellowshipwithoneanother,withthosewhohavegonebeforeusmarkedwiththesignoffaith,andwithallthosewhothroughouttheworldheartheword,celebratetheEucharistandbytheirlivesbearwitnesstocharity.Thisproclamationhasbeensharedwithus–theApostleJohnremindsus–sothat“ourjoymaybecomplete”(1Jn1:4).

ThesynodalassemblyenabledustoexperienceallthatSaintJohnspeaksof:theproclamationofthewordcreatescommunionandbringsaboutjoy.ThisisaprofoundjoywhichhasitsoriginintheveryheartofthetrinitarianlifeandwhichiscommunicatedtousintheSon.Thisjoyisanineffablegiftwhichtheworldcannotgive.Celebrationscanbeorganized,butnotjoy.AccordingtotheScripture,joyisthefruitoftheHolySpirit(cf.Gal5:22)whoenablesustoenterintothewordandenablesthedivinewordtoenterintousandtobearfruitforeternallife.ByproclaimingGod’swordinthepoweroftheHolySpirit,wealsowishtosharethesourceoftruejoy,notasuperficialandfleetingjoy,butthejoybornoftheawarenessthattheLordJesusalonehaswordsofeverlastinglife(cf.Jn6:68).



“MaterVerbietMaterlaetitiae”

124.ThiscloserelationshipbetweenGod’swordandjoyisevidentintheMotherofGod.LetusrecallthewordsofSaintElizabeth:“BlessedisshewhobelievedthattherewouldbeafulfilmentofwhatwasspokentoherbytheLord”(Lk1:45).Maryisblessedbecauseshehasfaith,becauseshebelieved,andinthisfaithshereceivedtheWordofGodintoherwombinordertogivehimtotheworld.ThejoybornoftheWordcannowexpandtoallthosewho,byfaith,letthemselvesbechangedbyGod’sword.TheGospelofLukepresentsthismysteryofhearingandjoyintwotexts.Jesussays:“MymotherandmybrothersarethosewhohearthewordofGodanddoit”(8:21).Andinreplytoawomanfromthecrowdwhoblessesthewombthatborehimandthebreaststhatnursedhim,Jesusrevealsthesecretoftruejoy:“BlessedratherarethosewhohearthewordofGodandobeyit!”(11:28).JesuspointsoutMary’struegrandeur,makingitpossibleforeachofustoattainthatblessednesswhichisbornofthewordreceivedandputintopractice.IremindallChristiansthatourpersonalandcommunalrelationshipwithGoddependsonourgrowingfamiliaritywiththewordofGod.Finally,Iturntoeverymanandwoman,includingthosewhohavefallenawayfromtheChurch,whohaveleftthefaithorwhohaveneverheardtheproclamationofsalvation.ToeveryonetheLordsays:“Behold,Istandatthedoorandknock;ifanyonehearsmyvoiceandopensthedoor,Iwillcomeintohimandeatwithhim,andhewithme”(Rev3:20).

MayeverydayofourlivesthusbeshapedbyarenewedencounterwithChrist,theWordoftheFathermadeflesh:hestandsatthebeginningandtheend,and“inhimallthingsholdtogether”(Col1:17).LetusbesilentinordertoheartheLord’swordandtomeditateuponit,sothatbytheworkingoftheHolySpirititmayremaininourheartsandspeaktousallthedaysofourlives.InthiswaytheChurchwillalwaysberenewedandrejuvenated,thankstothewordoftheLordwhichremainsforever(cf.1Pet1:25;Is40:8).ThuswetoowillenterintothegreatnuptialdialoguewhichconcludessacredScripture:“TheSpiritandthebridesay:‘Come’.Andleteveryonewhohearssay:‘Come!’”Theonewhotestifiestothesethings,says:‘SurelyIamcomingsoon!’.Amen.Come,LordJesus!”.(Rev22:17,20).

GiveninRome,atSaintPeter’s,on30September,theMemorialofSaintJerome,intheyear2010,thesixthofmyPontificate.

BENEDICTXVI

INDEX

[1]Cf.Propositio1.

[2]Cf.TwelfthOrdinaryGeneralAssemblyoftheSynodofBishops,InstrumentumLaboris,27.



[3]Cf.LeoXIII,EncyclicalLetterProvidentissimusDeus(18November1893):ASS26(1893-94),269-292;BenedictXV,EncyclicalLetterSpiritusParaclitus(15September1920):AAS12(1920),385-422;PIUSXII,EncyclicalLetterDivinoAfflanteSpiritu(30September1943):AAS35(1943),297-325.

[4]Propositio2.

[5]Ibid.

[6]SecondVaticanEcumenicalCouncil,DogmaticConstitutiononDivineRevelationDeiVerbum,2.

[7]Ibid.,4

[8]Noteworthyamongvariouskindsofinterventionsare:PaulVI,ApostolicLetterSummiDeiVerbum(4November1963):AAS55(1963),979-995;MotuProprioSedulaCura(27June1971):AAS63(1971),665-669;JohnPaulII,GeneralAudience(1May1985):L’OsservatoreRomano,2-3May1985,p.6;AddressontheInterpretationoftheBibleintheChurch(23April1993):AAS86(1994),232-243;BenedictXVI,AddresstotheInternationalCongressheldontheFortiethAnniversaryof“DeiVerbum”(16September2005):AAS97(2005),957;Angelus(6November2005):InsegnamentiI(2005),759-760.AlsoworthyofmentionaretheinterventionsofthePontificalBiblicalCommission,DeSacraScripturaetChristologia(1984):EnchiridionVaticanum9,Nos.1208-1339;UnityandDiversityintheChurch(11April1988):EnchiridionVaticanum11,Nos.544-643;TheInterpretationoftheBibleintheChurch(15April1993):EnchiridionVaticanum13,Nos.2846-3150;TheJewishPeopleandtheirSacredScripturesintheChristianBible(24May2001):EnchiridionVaticanum20,Nos.733-1150;TheBibleandMorality.BiblicalRootsofChristianConduct(11May2008):VaticanCity,2008.

[9]Cf.BenedictXVI,AddresstotheRomanCuria(22December2008):AAS101(2009),49.

[10]Cf.Propositio37.

[11]Cf.PontificalBiblicalCommission,TheJewishPeopleandtheirSacredScripturesintheChristianBible(24May2001):EnchiridionVaticanum20,Nos.733-1150.

[12]BenedictXVI,AddresstotheRomanCuria(22December2008):AAS101(2009),50.

[13]Cf.BenedictXVI,Angelus(4January2009):InsegnamentiV,1(2009),13.

[14]Cf.Relatioantedisceptationem,I.





[16]BenedictXVI,EncyclicalLetterDeusCaritasEst(25December2005),1:AAS98(2006),217-218.

[17]InstrumentumLaboris,9.

[18]Nicene-ConstantinopolitanCreed:DS150.

[19]SaintBernardofClairvaux,Homiliasupermissusest,IV,11:PL183,86B.

[20]Cf.SecondVaticanEcumenicalCouncil,DogmaticConstitutiononDivineRevelationDeiVerbum,10.

[21]Cf.Propositio3.

[22]Cf.Congregationforthedoctrineofthefaith,DeclarationontheUnicityandSalvificUniversalityofJesusChristandoftheChurchDominusIesus(6August2000),13-15:AAS92(2000),754-756.

[23]Cf.InHexaemeron,XX,5:OperaOmniaV,Quaracchi1891,pp.425-426;BreviloquiumI,8:OperaOmniaV,Quaracchi1891,pp.216-217.

[24]ItinerariummentisinDeum,II,12:OperaOmniaV,Quaracchi1891,pp.302-303;cf.CommentariusinlibrumEcclesiastes,Cap.1,vers.11;Quaestiones,II,3:OperaOmniaVI,Quaracchi1891,p.16.

[25]SecondVaticanEcumenicalCouncil,DogmaticConstitutiononDivineRevelationDeiVerbum,3;cf.FirstVaticanEcumenicalCouncil,DogmaticConstitutionontheCatholicFaithDeiFilius,Chap.2,DeRevelatione:DS3004.


[27]InternationalTheologicalCommission,InSearchofaUniversalEthics:ANewLookattheNaturalLaw,VaticanCity,2009,No.39.

[28]Cf.SummaTheologiae,Ia-IIae,q.94,a.2.

[29]Cf.PontificalBiblicalCommission,TheBibleandMorality,BiblicalRootsofChristianConduct(11May2008),VaticanCity,2008,Nos.13,32,109.

[30]Cf.InternationalTheologicalCommission,InSearchofaUniversalEthics:ANewLookattheNaturalLaw,VaticanCity,2009,No.102.

[31]Cf.BenedictXVI,HomilyduringtheCelebrationofTerceattheBeginningoftheFirstGeneralCongregationoftheSynodofBishops(6October2008):AAS100(2008),758-761.







[33]BenedictXVI,EncyclicalLetterDeusCaritasEst(25December2005),1:AAS98(2006),217-218.

[34]“HoLogospachynetai(or:brachynetai)”.Cf.Origen,PeriArchon,I,2,8:SC252,127-129.

[35]BenedictXVI,HomilyontheSolemnityoftheBirthoftheLord(24December2006):AAS99(2007),12.

[36]Cf.FinalMessage,II,4-6.

[37]MaximustheConfessor,LifeofMary,No.89:Testimarianidelprimomillennio,2,Rome,1989,p.253.

[38]Cf.BenedictXVI,Post-SynodalApostolicExhortationSacramentumCaritatis(22February2007),9-10:AAS99(2007),111-112.

[39]BenedictXVI,GeneralAudience(15April2009):L’OsservatoreRomano,16April2009,p.1.

[40]Id.,HomilyfortheSolemnityofEpiphany(6January2009):L’OsservatoreRomano,7-8January2009,p.8.


[42]Propositio4.

[43]SaintJohnoftheCross,AscentofMountCarmel,II,22.

[44]Propositio47.

[45]CatechismoftheCatholicChurch,67.

[46]Cf.CongregationforthedoctrineoftheFaith,TheMessageofFatima(26June2000):EnchiridionVaticanum19,Nos.974-1021.

[47]AdversusHaereses,IV,7,4:PG7,992-993;V,1,3:PG7,1123;V,6,1:PG7,1137;V,28,4:PG7,1200.

[48]Cf.BenedictXVI,Post-SynodalApostolicExhortationSacramentumCaritatis(22February2007),12:AAS99(2007),113-114.

[49]Cf.Propositio5.

[50]AdversusHaereses,III,24,1:PG7,966.





[51]HomiliaeinGenesim,XXII,1:PG53,175.

[52]Epistula120,10:CSEL55,500-506.

[53]HomiliaeinEzechielem,I,VII,17:CC142,p.94.

[54]“OculiergodevotaeanimaesuntcolumbarumquiasensuseiusperSpiritumsanctumsuntilluminatietedocti,spiritualiasapientes.Nuncquidemaperituranimaetalissensus,utintellegatScripturas”:RichardofSaintVictor,ExplicatioinCanticaCanticorum,15:PL196,450BandD.

[55]SacramentariumSerapionisII(XX):DidascaliaetConstitutionesApostolorum,edF.X.Funk,II,Paderborn,1906,p.161.


[57]Ibid.,8.

[58]Ibid.

[59]Cf.Propositio3.

[60]Cf.FinalMessageII,5.

[61]ExpositioEvangeliisecundumLucam,6,33:PL15,1677.


[63]CatechismoftheCatholicChurch,102;Cf.alsoRupertofDeutz,DeOperibusSpiritusSancti,I,6:SC131:72-74.

[64]EnarrationesinPsalmos,103,IV,1:PL37,1378.SimilarstatementsinORIGEN,InIohannemV,5-6:SC120,pp.380-384.


[66]Ibid.,9.

[67]Cf.Propositiones5and12.










[71]Propositio4.

[72]Prol:OperaOmniaV,Quaracchi1891,pp.201-202.

[73]Cf.BenedictXVI,AddresstoRepresentativesoftheWorldofCultureatthe“CollègedesBernardins”inParis(12September2008):AAS100(2008),721-730.

[74]Cf.Propositio4.

[75]Cf.Relatiopostdisceptationem,12.


[77]Propositio4.

[78]Forexample:Dt28:1-2,15,45;32:1;amongtheprophets,see:Jer7:22-28;Ez2:8;3:10;6:3;13:2;uptothelatest:cf.Zech3:8.ForSaintPaul,cf.Rom10:14-18;1Th2:13.

[79]Propositio55.


[81]Id.,EncyclicalLetterDeusCaritasEst(25December2005),41:AAS98(2006),251.

[82]Propositio55.

[83]Cf.ExpositioEvangeliisecundumLucam,2,19:PL15,1559-1560.

[84]Breviloquium,Prol.:OperaOmnia,V,Quaracchi1891,pp.201-202.

[85]SummaTheologiae,Ia-IIae,q.106,art.2.

[86]Pontificalbiblicalcommission,TheInterpretationoftheBibleintheChurch(15April1993),III,A,3:EnchiridionVaticanum13,No.3035.


[88]ContraepistulamManichaeiquamvocantfundamenti,V,6:PL42,176.






[89]Cf.BenedictXVI,GeneralAudience(14November2007):InsegnamentiIII2(2007),586-591.

[90]CommentarioruminIsaiamlibri,Prol.:PL24,17.

[91]Epistula52:7:CSEL54,p.426.

[92]PontificalBiblicalCommission,TheInterpretationoftheBibleintheChurch(15April1993),II,A,2:EnchiridionVaticanum13,No.2988.

[93]Ibid.,II,A,2:EnchiridionVaticanum13,No.2991.

[94]HomiliaeinEzechielemI,VII,8:PL76,843D.

[95]SecondVaticanEcumenicalCouncil,DogmaticConstitutiononDivineRevelationDeiVerbum,24;cf.LeoXIII,EncyclicalLetterProvidentissimusDeus(18November1893),ParsII,subfine:ASS26(1893-94),269-292;BenedictXV,EncyclicalLetterSpiritusParaclitus(15September1920),ParsIII:AAS12(1920),385-422.


[97]Cf.PontificalBiblicalCommission,TheInterpretationoftheBibleintheChurch(15April1993),A-B:EnchiridionVaticanum13,Nos.2846-3150.

[98]BenedictXVI,InterventionintheFourteenthGeneralCongregationoftheSynod(14October2008):InsegnamentiIV,2(2008),492;cf.Propositio25.

[99]Id.,AddresstoRepresentativesoftheWorldofCultureatthe“CollègedesBernardins”inParis(12September2008):AAS100(2008),722-723.


[101]Cf.JohnPaulII,AddressfortheCelebrationoftheCentenaryoftheEncyclicalProvidentissimusDeusandtheFiftiethAnniversaryoftheEncyclicalDivinoAfflanteSpiritu(23April1993):AAS86(1994),232-243.

[102]Ibid.,4:AAS86(1994),235.

[103]Ibid.,5:AAS86(1994),235.

[104]Ibid.,5:AAS86(1994),236.

[105]PontificalBiblicalCommission,TheInterpretationoftheBibleintheChurch(15April1993),III,C,1:EnchiridionVaticanum13,No.3065.

[106]No.12.





[107]BenedictXVI,InterventionattheFourteenthGeneralCongregationoftheSynod(14October2008):InsegnamentiIV,2(2008),493;cf.Propositio25.


[109]Propositio27.

[110]BenedictXVI,InterventionattheFourteenthGeneralCongregationoftheSynod(14October2008):InsegnamentiIV,2(2008),493;cf.Propositio26.

[111]Cf.ibid.

[112]Ibid.


[114]BenedictXVI,InterventionattheFourteenthGeneralCongregationoftheSynod(14October2008):InsegnamentiIV,2(2008),493-494.

[115]JohnPaulII,EncyclicalLetterFidesetRatio(14September1998),55:AAS91(1999),49-50.

[116]Cf.BenedictXVI,AddresstotheFourthNationalEcclesialCongressinItaly(19October2006):AAS98(2006),804-815.


[118]Cf.SaintAugustine,Deliberoarbitrio,III,XXI,59:PL32,1300;DeTrinitate,II,I,2:PL42,845.

[119]CongregationforCatholicEducation,InstructionInspectisDierum(10November1989),26:AAS82(1990),618.


[121]SummaTheologiae,I,q.1,art.10,ad1.


[123]PontificalBiblicalCommission,TheInterpretationoftheBibleintheChurch(15April1993),II,A,2:EnchiridionVaticanum13,No.2987.

[124]Ibid.,II,B,2:EnchiridionVaticanum13,No.3003.

[125]BenedictXVI,AddresstoRepresentativesoftheWorldofCultureatthe“CollègedesBernardins”inParis(12September2008):AAS100(2008),726.

[126]Ibid.



[127]Cf.Id.,GeneralAudience(9January2008):InsegnamentiIV,1(2008),41-45.


[129]DeArcaNoe,2,8:PL176,642C-D.

[130]Cf.BenedictXVI,AddresstoRepresentativesoftheWorldofCultureatthe“CollègedesBernardins”inParis(12September2008):AAS100(2008),725.

[131]Cf.Propositio10;PontificalBiblicalCommission,TheJewishPeopleandtheirSacredScripturesintheChristianBible(24May2001):EnchiridionVaticanum20,Nos.748-755.

[132]Cf.CatechismoftheCatholicChurch,121-122.

[133]Propositio52.

[134]Cf.PontificalBiblicalCommission,TheJewishPeopleandtheirSacredScripturesintheChristianBible(24May2001),19:EnchiridionVaticanum20,Nos.799-801;Origen,HomilyonNumbers9,4:SC415,238-242.


[136]Ibid.,129.

[137]Propositio52.

[138]QuaestionesinHeptateuchum,2,73:PL34,623.

[139]HomiliaeinEzechielemI,VI,15:PL76,836B.

[140]Propositio29.

[141]JohnpaulII,MessagetotheChiefRabbiofRome(22May2004):InsegnamentiXXVII,1(2004),p.655.

[142]Cf.PontificalBiblicalCommission,TheJewishPeopleandtheirSacredScripturesintheChristianBible(24May2001),87:EnchiridionVaticanum20,No.1150.

[143]Cf.BenedictXVI,FarewellDiscourseatBenGurionInternationalAirportinTelAviv(15May2009):Insegnamenti,V,1(2009),847-849.

[144]JohnPaulII,AddresstotheChiefRabbisofIsrael(23March2000):InsegnamentiXXIII,1(2000),434.

[145]Cf.Propositiones46and47.



[146]PontificalBiblicalCommission,TheInterpretationoftheBibleintheChurch(15April1993),I,F:EnchiridionVaticanum13,No.2974.

[147]Cf.BenedictXVI,AddresstoRepresentativesoftheWorldofCultureatthe“CollègedesBernardins”inParis(12September2008):AAS100(2008),726.

[148]Propositio46.

[149]Propositio28.


[151]Itshouldberecalled,however,thatwithregardtotheso-calleddeuterocanonicalbooksoftheOldTestamentandtheirinspiration,CatholicsandOrthodoxdonothaveexactlythesamebiblicalcanonasAnglicansandProtestants.


[153]Propositio36.

[154]Cf.BenedictXVI,AddresstotheEleventhOrdinaryCounciloftheGeneralSecretariatoftheSynodofBishops(25January2007):AAS99(2007),85-86.

[155]SecondVaticanEcumenicalCouncil,DecreeonEcumenismUnitatisRedintegratio,21.



[158]EncyclicalLetterUtUnumSint(25May1995),44:AAS87(1995),947.


[160]Ibid.

[161]Cf.ibid.,24.


[163]SaintGregorytheGreat,MoraliainJobXXIV,VIII,16:PL76,295.

[164]Cf.SaintAthanasius,VitaAntonii,II:PL73:127.

[165]Moralia,RegulaLXXX,XXII:PG31,867.






[166]Rule,73,3:SC182,672.

[167]ThomasofCelano,FirstLifeofSaintFrancis,IX,22:FF356.

[168]Rule,I,1-2:FF2750.

[169]BlessedJordanofSaxony,LibellusdeprincipiisOrdinisPraedicatorum,104;MonumentaFratrumPraedicatorumHistorica,Rome,1935,16,p.75.

[170]OrderofFriarsPreacher,FirstConstitutionsorConsuetudines,II,XXXI.

[171]Vita,40,1.

[172]Cf.StoryofaSoul,MsB,254.

[173]Ibid.,MsC,35v.

[174]InIohannisEvangeliumTractatus,I,12:PL35,1385.

[175]EncyclicalLetterVeritatisSplendor(6August1993),25:AAS85(1993),1153.


[177]Relatiopostdisceptationem,11.

[178]No.1.

[179]BenedictXVI,AddresstotheInternationalCongress“SacredScriptureintheLifeoftheChurch”(16September2005):AAS97(2005),956.


[181]FinalMessage,III,6.

[182]SecondVaticanEcumenicalCouncil,ConstitutionontheSacredLiturgySacrosanctumConcilium,24.

[183]Ibid.,7.

[184]OrdoLectionumMissae,4.

[185]Ibid,9.

[186]Ibid.,3;cf.Lk4:16-21;24:25-35,44-49.

[187]SecondVaticanEcumenicalCouncil,ConstitutiononSacredLiturgySacrosanctumConcilium,102.




[188]Cf.BenedictXVI,Post-SynodalApostolicExhortationSacramentumCaritatis(22February2007),44-45:AAS99(2007)139-141.

[189]PontificalBiblicalCommission,TheInterpretationoftheBibleintheChurch(15April1993)IV,C,1:EnchiridionVaticanum13,No.3123.

[190]Ibid.,III,B,3:EnchiridionVaticanum13,No.3056.

[191]Cf.SecondVaticanEcumenicalCouncil,ConstitutionontheSacredLiturgySacrosanctumConcilium,48,51,56;DogmaticConstitutiononDivineRevelationDeiVerbum,21,26;DecreeontheMissionaryActivityoftheChurchAdGentes,6,15;DecreeontheMinistryandLifeofPriestsPresbyterorumOrdinis,18;DecreeontheRenewaloftheReligiousLifePerfectaeCaritatis,6.IntheChurch’sgreatTraditionwefindsignificantexpressionssuchas“CorpusChristiintelligituretiam[…]ScripturaDei”(“God’sScriptureisalsounderstoodastheBodyofChrist”):Waltramus,DeUnitateEcclesiaeConservanda,1,14,ed.W.Schwenkenbecher,Hanoverae,1883,p.33;“ThefleshoftheLordistruefoodandhisbloodtruedrink;thisisthetruegoodthatisreservedforusinthispresentlife,tonourishourselveswithhisfleshanddrinkhisblood,notonlyintheEucharistbutalsoinreadingsacredScripture.Indeed,truefoodandtruedrinkisthewordofGodwhichwederivefromtheScriptures”:SaintJerome,CommentariusinEcclesiasten,III:PL23,1092A.

[192]J.Ratzinger(BenedictXVI),JesusofNazareth,NewYork,2007,268.


[194]Ibid.


[196]EncyclicalLetterFidesetRatio(14September1998),13:AAS91(1999),16.


[198]Cf.SecondVaticanEcumenicalCouncil,ConstitutiononSacredLiturgySacrosanctumConcilium,7.

[199]InPsalmum147:CCL78,337-338.


[201]Cf.ConstitutiononSacredLiturgySacrosanctumConcilium,107-108.






[203]Propositio16.

[204]BenedictXVI,Post-SynodalApostolicExhortationSacramentumCaritatis(22February2007),45:AAS99(2007),140-141.


[206]Cf.CodeofCanonLaw,cc.230§2;204§1.

[207]OrdoLectionumMissae,55

[208]Ibid.,8.

[209]No.46:AAS99(2007),141.


[211]Propositio15.

[212]Ibid.

[213]Sermo179,1:PL38,966.

[214]Cf.BenedictXVI,Post-SynodalApostolicExhortationSacramentumCaritatis(22February2007),93:AAS99(2007),177.

[215]CongregationforDivineWorshipandtheDisciplineoftheSacraments,CompendiumEucharisticum(25March2009),VaticanCity,2009.

[216]Epistula52,7:CSEL54,426-427.

[217]Propositio8.

[218]TheRiteofPenance,17.

[219]Ibid.,19.

[220]Propositio8.

[221]Propositio19.

[222]PrinciplesandNormsfortheLiturgyoftheHours,III,15.

[223]ConstitutiononSacredLiturgySacrosanctumConcilium,85.

[224]Cf.CodeofCanonLaw,cc.276§3,1174§1.

[225]Cf.CodeofCanonsoftheEasternChurches,cc.377;473§1and2,1°;538§1;881§1.




[226]BookofBlessings,Introduction,21.

[227]Cf.Propositio18;SecondVaticanEcumenicalCouncil,ConstitutiononSacredtheLiturgySacrosanctumConcilium,35.


[229]Ibid.

[230]CongregationforDivineWorshipandtheDisciplineoftheSacraments,DirectoryofPopularPietyandtheLiturgy,PrinciplesandGuidelines(17December2001),87:EnchiridionVaticanum20,No.2461.


[232]Cf.SaintIgnatiusofAntioch,AdEphesios,XV,2:PatresApostolici,ed.F.X.Funk,Tubingae,1901,I,224.

[233]SaintAugustine,Sermo288,5:PL38,1307;Sermo120,2:PL38,677.

[234]GeneralInstructionoftheRomanMissal,56

[235]Ibid.,45;cf.SecondVaticanEcumenicalCouncil,ConstitutiononSacredLiturgySacrosanctumConcilium,30.


[237]Cf.ibid.,17.

[238]Propositio40.

[239]Cf.GeneralInstructionoftheRomanMissal,309.


[241]BenedictXVI,Post-SynodalApostolicExhortationSacramentumCaritatis(22February2007),69:AAS99(2007),157.

[242]Cf.GeneralInstructionoftheRomanMissal,57.

[243]Propositio14.

[244]Cf.Canon36oftheSynodofHippo,intheyear399:DS186.

[245]Cf.JohnPaulII,ApostolicLetterVicesimusQuintusAnnus(4December1988),13:AAS81(1989)910;CongregationforDivineWorshipandtheDisciplineoftheSacraments,InstructionRedemptionisSacramentum(25March2004),62:EnchiridionVaticanum22,No.2248.



[246]Cf.SecondVaticanEcumenicalCouncil,ConstitutiononSacredLiturgySacrosanctumConcilium,116;GeneralInstructionoftheRomanMissal,41.


[248]Propositio9.

[249]Epistula30,7:CSEL54,p.246.

[250]Id.,Epistula133,13:CSEL56,p.260.

[251]Id.,Epistula107,9,12:CSEL55,pp.300,302.

[252]Id.,Epistula52,7:CSEL54,p.426.

[253]JohnPaulII,ApostolicLetterNovoMillennioIneunte(6January2001),31:AAS93(2001),287-288.

[254]Propositio30;cf.SecondVaticanEcumenicalCouncil,DogmaticConstitutiononDivineRevelationDeiVerbum,24.

[255]SaintJerome,CommentarioruminIsaiamlibri,Prol.:PL24,17B.

[256]Propositio21.


[258]Cf.CongregationfortheClergy,GeneralCatecheticalDirectory(15August1997),94-96;EnchiridionVaticanum,16,Nos.875-878;JohnPaulII,ApostolicExhortationCatechesiTradendae(16October1979),27:AAS71(1979),1298-1299.

[259]Ibid.,127:EnchiridionVaticanum16,No.935;cf.JohnPaulII,ApostolicExhortationCatechesiTradendae(16October1979),27:AAS71(1979),1299.

[260]Ibid.,128:EnchiridionVaticanum16,No.936.



[263]Cf.SecondVaticanEcumenicalCouncil,DogmaticConstitutionontheChurchLumenGentium,39-42.

[264]Propositio31.

[265]No.15:AAS96(2004),846-847.

[266]No.26:AAS84(1992),698.




[267]Ibid.

[268]BenedictXVI,HomilyattheChrismMass(9April2009):AAS101(2009),355.

[269]Ibid.,356.

[270]CongregationforCatholicEducation,FundamentalNormsfortheFormationofPermanentDeacons(22February1998),11:EnchiridionVaticanum17,Nos.174-175.



[273]Propositio32.

[274]Cf.JohnPaulII,Post-SynodalApostolicExhortationPastoresDaboVobis(25March1992),47:AAS84(1992),740-742.

[275]Propositio24.

[276]BenedictXVI,HomilyfortheWorldDayofConsecratedLife(2February2008):AAS100(2008),133;cf.JohnPaulII,Post-SynodalApostolicExhortationVitaConsecrata(25March1996),82:AAS88(1996),458-460.

[277]CongregationforInstitutesofConsecratedLifeandforSocietiesofApostolicLife,InstructionStartingAfreshfromChrist:ARenewedCommitmenttoConsecratedLifeintheThirdMillennium(19May2002),24:EnchiridionVaticanum21,No.447.


[279]SaintBenedict,Rule,IV,21:SC181,456-458.

[280]BenedictXVI,AddressatHeiligenkreuzAbbey(9September2007):AAS99(2007),856.


[282]JohnPaulII,Post-SynodalApostolicExhortationChristifidelesLaici(30December1988),17:AAS81(1989),418.


[284]JohnPaulII,Post-SynodalApostolicExhortationFamiliarisConsortio(22November1981),49:AAS74(1982),140-141.

[285]Propositio20.




[287]Propositio20.

[288]Cf.ApostolicLetterMulierisDignitatem(15August1988),31:AAS80(1988),1727-1729.

[289]Propositio17.

[290]Propositiones9and22.

[291]No.25.

[292]EnarrationesinPsalmos,85,7:PL37,1086.

[293]Origen,EpistolaadGregorium,3:PG11,92.

[294]BenedictXVI,AddresstotheStudentsoftheRomanMajorSeminary(19February2007):AAS99(2007),253-254.

[295]Cf.Id.,Post-SynodalApostolicExhortationSacramentumCaritatis(22February2007),66;AAS99(2007),155-156.

[296]FinalMessage,III,9.

[297]Ibid.

[298]“PlenariaindulgentiaconcediturchristifideliquiSacramScripturam,iuxtatextumacompetentiauctoritateadprobatum,cumvenerationedivinoeloquiodebitaetadmodumlectionisspiritalis,perdimidiamsaltemhoramlegerit;siperminustempusidegeritindulgentiaeritpartialis”:apostolicpenitentiary,EnchiridionIndulgentiarum.NormaeetConcessiones(16July1999),30,§1.


[300]PaulVI,ApostolicConstitutionIndulgentiarumDoctrina(1January1967):AAS59(1967),18-19.

[301]Cf.Epistula49,3:PL16,1204A.

[302]Cf.CongregationforDivineWorshipandtheDisciplineoftheSacraments,DirectoryonPopularPietyandtheLiturgy.PrinciplesandOrientations(17December2001),197-202:EnchiridionVaticanum20,Nos.2638-2643.


[304]Cf.JohnPaulII,ApostolicLetterRosariumVirginisMariae(16October2002):AAS95(2003),5-36.



[305]Propositio55.

[306]Cf.CongregationforDivineWorshipandtheDisciplineoftheSacraments,DirectoryonPopularPietyandtheLiturgy.PrinciplesandOrientations(17December2001),207:EnchiridionVaticanum20,Nos.2656-2657.


[308]BenedictXVI,HomilyatMassintheValleyofJosaphat,Jerusalem(12May2009):AAS101(2009),473.

[309]Cf.Epistola108,14:CSEL55,pp.324-325.

[310]AdversusHaereses,IV,20,7:PG7,1037.

[311]BenedictXVI,EncyclicalLetterSpeSalvi(30November2007),31:AAS99(2007),1010.

[312]BenedictXVI,AddresstoRepresentativesoftheWorldofCultureatthe“CollègedesBernardins”inParis(12September2008):AAS100(2008),730.

[313]Cf.InEvangeliumsecundumMatthaeum17:7:PG13,1197B;SaintJerome,TranslatiohomiliarumOrigenisinLucam,36:PL26,324-325.

[314]Cf.BenedictXVI,HomilyfortheOpeningoftheTwelfthOrdinaryGeneralAssemblyoftheSynodofBishops(5October2008):AAS100(2008),757.

[315]Propositio38.

[316]Cf.CongregationforInstitutesofconsecratedlifeandforsocietiesofapostoliclife,InstructionStartingAfreshfromChrist:ARenewedCommitmenttoConsecratedLifeintheThirdMillennium(19May2002),36:EnchiridionVaticanum21,Nos.488-491.

[317]Propositio30.



[320]Cf.JohnPaulII,EncyclicalLetterRedemptorisMissio(7December1990):AAS83(1991),294-340;ApostolicLetterNovoMillennioIneunte(6January2001),40:AAS93(2001),294-295.

[321]Propositio38.

[322]Cf.BenedictXVI,HomilyfortheOpeningoftheTwelfthOrdinaryGeneralAssemblyoftheSynodofBishops(5October2008):AAS100(2008),753-757.



[323]Propositio38.

[324]FinalMessage,IV,12.

[325]PaulVI,ApostolicExhortationEvangeliiNuntiandi(8December1975),22:AAS68(1976),20.

[326]Cf.SecondVaticanEcumenicalCouncil,DeclarationonReligiousFreedomDignitatisHumanae,2and7.


[328]Cf.BenedictXVI,Messageforthe2009WorldDayofPeace(8December2008):InsegnamentiIV,2(2008),792-802.

[329]ApostolicExhortationEvangeliiNuntiandi(8December1975),19:AAS68(1976),18.


[331]JohnXXIII,EncyclicalLetterPaceminTerris(11April1963),1:AAS55(1963),259.

[332]JohnPaulII,EncyclicalletterCentesimusAnnus(1May1991),47:AAS83(1991),851-852;AddresstotheGeneralAssemblyoftheUnitedNations(2October1979),13:AAS71(1979),1152-1153.

[333]Cf.CompendiumoftheSocialDoctrineoftheChurch,152-159.

[334]Cf.BenedictXVI,Messageforthe2007WorldDayofPeace(8December2006),10:InsegnamentiII,2(2006),780.


[336]BenedictXVI,Homily(25January2009):InsegnamentiV,1(2009),141.

[337]Id.,HomilyattheConclusionoftheTwelfthOrdinaryGeneralAssemblyoftheSynodofBishops(26October2008):AAS100(2008),779.

[338]Propositio11.

[339]BenedictXVI,EncyclicalletterDeusCaritasEst(25December2005),28:AAS98(2006),240.

[340]DeDoctrinaChristiana,I,35,39–36,40:PL34,34.

[341]Cf.BenedictXVI,MessagefortheTwenty-firstWorldYouthDay(22February2006):AAS98(2006),282-286.




[343]Cf.ibid.

[344]Homily(24April2005):AAS97(2005),712.


[346]BenedictXVI,HomilyfortheSeventeenthWorldDayoftheSick(11February2009):InsegnamentiV,1(2009),232.


[348]Propositio11.

[349]Cf.BenedictXVI,EncyclicalLetterDeusCaritasEst(25December2005),25:AAS98(2006),236-237.

[350]Propositio11.

[351]BenedictXVI,Homily(1January2009):InsegnamentiV,1(2009),236-237.

[352]Propositio54.


[354]JohnPaulII,AddresstoUNESCO(2June1980),6:AAS72(1980),738.


[356]Cf.ibid.

[357]JohnPaulII,EncyclicalLetterFidesetRatio(14September1998),80:AAS91(1999),67-68.

[358]Cf.Lineamenta23.


[360]Cf.SecondVaticanEcumenicalCouncil,DecreeontheInstrumentsofSocialCommunicationInterMirifica;pontificalcouncilforsocialcommunications,PastoralInstructionCommunioetProgressio(23May1971):AAS63(1971),596-656;JohnPaulII,ApostolicLetterTheRapidDevelopment(24January2005):AAS97(2005)265-274;pontificalcouncilforsocialcommunications,PastoralInstructionAetatisnovae(22February1992):AAS84(1992),447-468;TheChurchandInternet(22February2002):EnchiridionVaticanum21,Nos.66-



95;EthicsinInternet(22February2002):EnchiridionVaticanum21,Nos.96-127.

[361]Cf.FinalMessage,IV,11;BenedictXVI,Messageforthe2009WorldDayofSocialCommunications(24January2009):InsegnamentiV,1(2009),123-127.


[363]JohnPaulII,MessagefortheXXXVIWorldCommunicationsDay(24January2002):InsegnamentiXXV,1(2002),94-95.

[364]Cf.ApostolicExhortationEvangeliiNuntiandi(8December1975),20:AAS68(1976),18-19.

[365]Cf.BenedictXVI,Post-SynodalApostolicExhortationSacramentumCaritatis(22February2007),78:AAS99(2007),165.


[367]PontificalBiblicalCommission,TheInterpretationoftheBibleintheChurch(15April1993),IV,B:EnchiridionVaticanum,13,No.3112.

[368]Cf.SecondVaticanEcumenicalCouncil,DecreeontheChurch’sMissionaryActivityAdGentes,22;PontificalBiblicalCommission,TheInterpretationoftheBibleintheChurch(15April1993),IV,B:EnchiridionVaticanum,13,Nos.3111-3117.

[369]JohnPaulII,AddresstotheBishopsofKenya(7May1980),6:AAS72(1980),497.

[370]Cf.InstrumentumLaboris,56.

[371]PontificalBiblicalCommission,TheInterpretationoftheBibleintheChurch(15April1993),IV,B:EnchiridionVaticanum13,No.3113.




[375]BenedictXVI,HomilyduringtheCelebrationofTerceatthebeginningoftheFirstGeneralCongregationoftheSynodofBishops(6October2008):AAS100(2008),760.

[376]Amongnumerousinterventionsofvariousgenres,see:JohnPaulII,EncyclicalLetterDominumetVivificantem(18May1986):AAS78(1986),809-900;EncyclicalLetterRedemptorisMissio(7December1990):AAS83(1991),




249-340;AddressesandHomiliesinAssisiforthe27October1986DayofPrayerforPeace:InsegnamentiIX,2(1986),1249-1273;DayofPrayerforWorldPeace(24January2002):InsegnamentiXXV,1(2002),97-108;CongregationfortheDoctrineoftheFaith,DeclarationDominusIesusontheUnicityandSalvificUniversalityofJesusChristandoftheChurch(6August2000):AAS92(2000),742-765.

[377]Cf.SecondVaticanEcumenicalCouncil,DeclarationontheRelationoftheChurchtoNon-ChristianReligionsNostraAetate,3.

[378]Cf.BenedictXVI,AddresstoAmbassadorsofPredominantlyMuslimCountriesAccreditedtotheHolySee(25September2006):AAS98(2006),704-706.



[381]Ibid..

[382]JohnPaulII,AddressattheMeetingwithYoungMuslimsinCasablanca,Morocco(19August1985),5:AAS78(1986),99.

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