"Continue on Your Way With Renewed Determination"
- Here is a translation of the address Benedict XVI delivered today on receiving in audience professors, students and staff of the Pontifical Biblical Institute, on the centenary of its foundation.
* * *
Cardinals,
Most Reverend Superior-General of the Society of Jesus,
Illustrious Rector,
Illustrious Professors and Beloved Students of the Pontifical Biblical Institute
I am delighted to meet with you on the occasion of the 100th anniversary of the foundation of your Institute, desired by my holy predecessor Pius X, in order to establish in the city of Rome a center of specialized studies on sacred Scripture and related disciplines.
I greet with deference Cardinal Zenon Grocholewski, whom I thank for the courteous words he addressed to me on your behalf. I likewise greet the superior-general, Father Adolfo Nicolás Pachón, and I am happy to take the opportunity given to me to express my sincere gratitude to the Society of Jesus, which, not without notable effort, deploys financial investments and human resources in the management of the faculty of the Ancient East, the Biblical faculty here in Rome, and the headquarters of the Institute in Jerusalem.
I greet the rector and professors, who have consecrated their life to study and inquiry in constant listening to the Word of God. I greet and thank the staff, employees and workers for their appreciated collaboration, as also the benefactors who have made available and continue to make available the necessary resources for maintaining the structures and activities of the Pontifical Biblical Institute. I greet the former students united spiritually to us at this moment, and I greet you especially, beloved students, who come from every part of the world.
One hundred years have gone by since the birth of the Pontifical Biblical Institute. In the course of this century, it has certainly increased interest in the Bible and, thanks to Vatican Council II, especially the dogmatic constitution "Dei Verbum" -- of whose elaboration I was a direct witness, participating as theologian in the discussions that preceded its approval -- there is much greater awareness of the importance of the Word of God in the life and mission of the Church.
This has fostered in Christian communities a genuine spiritual and pastoral renewal, which above all has affected preaching, catechesis, the study of theology and ecumenical dialogue. Your Pontifical Institute has made its own significant contribution to this renewal with scientific biblical research, the teaching of biblical disciplines and the publication of qualified studies and specialized journals. In the course of the decades several generations of illustrious professors have succeeded one another -- I would like to remember, among others, Cardinal Bea -- who formed more than 7,000 professors of sacred Scripture and promoters of biblical groups, as also many experts now present in an array of ecclesiastical services, in every region of the world.
Let us thank the Lord for this activity of yours that is dedicated to interpreting the biblical texts in the spirit in which they were written (cfr "Dei Verbum," 12), and that opens to dialogue with the other disciplines, and with many cultures and religions. Although it has known moments of difficulty, it has continued in constant fidelity to the magisterium according to the objectives themselves of your institute, which arose in fact "ut in Urbe Roma altiorum studiorum ad Libros sacros pertinentium habeatur centrum, quod efficaciore, quo liceat, modo doctrinam biblicam et studia omnia eidem adiuncta, sensu Ecclesiae catholicae promoveat" (Pius PP. X, Litt. Ap. Vinea electa (May 7, 1909): AAS 1 (1909), 447-448).
Dear friends, the celebration of the centenary is an end, and at the same time a point of reference. Enriched by the experience of the past, continue on your way with renewed determination, aware of the service to the Church required of you, to bring the Bible closer to the life of the People of God, so that it will be able to address in an adequate way the unheard of challenges that modern times pose to the new evangelization. It is the common desire that sacred Scripture become in this secularized world, not only the soul of theology, but also the source of spirituality and vigor of the faith of all believers in Christ.
May the Pontifical Biblical Institute continue, therefore, growing as a high quality ecclesial center of study in the realm of biblical research, making use of modern methodologies and in collaboration with specialists in dogmatic theology and in other theological areas; may it ensure a careful formation in sacred Scripture to future priests so that, making use of the biblical languages and of the various exegetical methodologies, they will be able to have direct access to biblical texts.
In this regard, the already mentioned dogmatic constitution "Dei Verbum" has stressed the legitimacy and necessity of the historical-critical method, reducing it to three essential elements: attention to literary genres; study of the historical context; examination of what is usually called Sitz im Leben. The conciliar document maintains firm at the same time the theological character of exegesis, indicating the strong points of the theological method in the interpretation of the text. This is so because the foundation on which theological understanding of the Bible rests is the unity of Scripture, and this assumption corresponds, as methodological way, to the analogy of the faith, that is, to the understanding of the individual texts from the whole.
The conciliar text adds a further methodological indication. Scripture being only one thing starting from the one People of God, which has been its bearer throughout history, consequently to read Scripture as a unit means to read it from the Church as from its vital place, and to regard the faith of the Church as the real key to interpretation. If exegesis also wishes to be theology, it must acknowledge that the faith of the Church is that form of "sim-patia" without which the Bible remains as a sealed book: Tradition does not close access to Scripture, but rather opens it; on the other hand, the decisive word in the interpretation of Scripture corresponds to the Church, in her institutional organizations. It is the Church, in fact, which has been entrusted with the task of interpreting authentically the Word of God written and transmitted, exercising her authority in the name of Jesus Christ (cfr "Dei Verbum," 10).
Dear brothers and sisters, while thanking you for your pleasant visit, I encourage you to continue your ecclesial service, in constant adherence to the magisterium of the Church and assure each one of you the support of prayer, imparting to you from my heart, as pledge of divine favors, the apostolic blessing.
Showing posts with label Word of God. Show all posts
Showing posts with label Word of God. Show all posts
Tuesday, October 27, 2009
Tuesday, May 19, 2009
Goodness and Friendship: Questions regarding Facebook
Biblical Reflection for 6th Sunday of Easter
By Father Thomas Rosica, CSB
TORONTO, MAY 13, 2009 (Zenit.org).- On this Sixth Sunday of Easter, I wish to offer some reflections on the first reading from the Acts of the Apostles [10:25-26, 34-35, 44-48], and then some thoughts on friendship flowing from John's Gospel [15:9-17] and Benedict XVI's teaching.
Christianity demands that the believer not only grasp intellectually the main tenets of the faith, but also act on them in daily life. The extraordinary story of Cornelius' conversion in today's first reading certainly illustrates this message. It is the longest individual narrative in the Acts of the Apostles. The theme of this narrative is divine compulsion: Peter is the least prepared to accept Cornelius into the Christian community, and he even refuses to admit him two times.
Peter had to be converted before he could convert Cornelius. Peter came to the realization that God's gifts were given to all those who listened to the Word of God. His question "Can anyone forbid water for baptizing these people who have received the Holy Spirit just as we have?" [10:47] echoes the Ethiopian's question and Philip's response in the earlier story: "What is to prevent me from being baptized?" [8:36].
Peter's actions with Cornelius had far-reaching implications. Struck at once with the exceptional sincerity, hospitality and deep goodness of Cornelius and his household, Peter spontaneously exclaimed: "God has made it clear to me that no one should call anyone unclean or impure. God shows no partiality."
That statement broke centuries of customs, and even of theology, that Israel alone was God' s chosen people, separated from all other nations as God' s very own [cf. Deuteronomy 7:6-8; Exodus 19:5-6]. Peter had no choice but to baptize the household of Cornelius and he was criticized for his 'ecumenical' approach, but responded to his critics: "Who am I that I could withstand God?" [11:17]. When his critics heard these words, they were silenced and began to glorify God [11:18].
Paul, too, found the same spontaneous manifestation of the faith among the gentiles, and so made the exciting declaration: "We now turn to the Gentiles!" The controversy over the law was to linger for a long time, so that Paul dedicated to this topic his most comprehensive theological work: the Letter to the Romans.
I call you friends
In today's Gospel text from St. John [15:15], we hear the powerful words: "No longer do I call you servants ... but I have called you friends." We are not useless servants but friends! The Lord calls us friends; he makes us his friends; he gives us his friendship.
Jesus defines friendship in two ways. There are no secrets between friends: Christ tells us everything he hears from the Father; he gives us his full confidence and, with confidence, also knowledge. He reveals his face to us, his heart. He shows his tenderness for us, his passionate love that goes to the folly of the cross.
If we were to name one of the most frequent and important themes of Benedict XVI's teaching and preaching over the past four years, it would certainly be his invitation to be a friend of Jesus. He sounded this theme clearly during the Mass "for the election of the Roman Pontiff" in St. Peter' s Basilica, before the conclave. "Adult and mature is a faith profoundly rooted in friendship with Christ. This friendship opens us to all that is good and gives us the measure to discern between what is true and what is false, between deceit and truth," he said.
I remember how moved I was as I listened to the Holy Father's homily at the beginning of the Petrine Ministry of the Bishop of Rome on April 24, 2005. Three times during that memorable homily, Benedict XVI spoke of the importance of "friendship" with Jesus: "The Church as a whole and all her pastors, like Christ, must set out to lead people out of the desert, towards the place of life, toward friendship with the Son of God, toward the One who gives us life, and life in abundance. [...]
"There is nothing more beautiful than to know him and to speak to others of our friendship with him. [...]
"Only in this friendship are the doors of life opened wide. Only in this friendship is the great potential of human existence truly revealed. Only in this friendship do we experience beauty and liberation."
Eight months later, in his Angelus address of Jan. 15, 2006, Benedict XVI said: "Friendship with the Teacher guarantees profound peace and serenity to the soul, even in the dark moments and in the most arduous trials. When faith meets with dark nights, in which the presence of God is no longer 'felt' or 'seen,' friendship with Jesus guarantees that in reality nothing can ever separate us from his love" (cf. Rom 8: 39).
Again on Aug. 26, 2007, the theme of friendship was front and center: "True friendship with Jesus is expressed in the way of life: It is expressed with goodness of heart, with humility, meekness and mercy, love for justice and truth, a sincere and honest commitment to peace and reconciliation."
We might say that this is the "identity card" that qualifies us as his real "friends"; this is the "passport" that will give us access to eternal life. How do we understand the tremendous gift of friendship in our lives?
Matter of the heart
For many years, I have looked to the life and writings of Cardinal John Henry Newman [1801-1890] as a brilliant model of friendship. Newman truly speaks heart-to-heart -- "cor ad cor loquitur" -- a phrase that he chose as his personal motto. There was nothing superficial about Newman's way of relating to so many different people. He looked at them and loved them for who they were.
Since the beloved English Cardinal's beatification is said to be imminent, let us consider for moment some of Newman's understanding of friendship. Cardinal Newman had a great appreciation for the nobility of human virtues as evidenced in the literature and history of ancient Rome and Greece. At the same time the saints that he most admired -- St. Paul, the ancient Church Fathers, his spiritual father St. Philip Neri, and St. Francis De Sales -- could all be described as humanly attractive.
Newman had an extraordinary capacity and gift for friendship, which often translated into leadership. No one could describe Cardinal Newman as extroverted or light-hearted. We need only to glance at the many volumes of his letters and diaries, or look at the index of names in his autobiographical works, to see that he shared deep friendships with hundreds of people throughout his life. This personal influence has been exerted very powerfully upon millions of people who have read his works and discovered what friendship really means.
Authenticity
I could not write about friendship without passing along a warning to countless women and men who search for it every day. The great popularity of online social networking sites such as MySpace and Facebook merits careful attention, reflection and scrutiny. It has been said that if Facebook were a country, it would be the eighth most populated nation worldwide!
We must carefully ask several questions: What is it doing for us?
These tools help to bring people together and improve social networks. For example, homebound, infirm, chronically ill and elderly people can connect with a community of others in the same situation and new bonds of solidarity are born.
But there are also related questions: What is it doing to us? What is it doing to our sense of social boundaries? To our sense of individuality? To our friendships?
Friendship in these virtual spaces is quite different from real time friendship. Friendship is a relationship that involves the sharing of mutual interests, reciprocity, trust, and the revelation of intimate details over time and within specific contexts. True friendship depends on mutual revelations, and can only flourish within the boundaries of privacy and modesty.
On social networking sites, however, there is a concept of public friendship which is not the friendship spoken of by Jesus in the Gospel, nor Benedict XVI in his wonderful writings, nor Cardinal Newman in his letters. The distance and abstraction of our online friendships and online relationships can lead to a kind of systemic desensitization as a culture if we are not wise, prudent and attentive to these new realities.
We expose everything, but are we feeling anything?
Such friendships, or rather acquaintances, are quite different from the "cor ad cor loquitur" so ardently desired and experienced by Jesus with his disciples, or by an impetuous Peter, a Roman official named Cornelius, a British Cardinal named John Henry and a German Pope named Benedict XVI who have modeled their lives on the Good Shepherd and faithful friend to every human being.
[The readings for this Sunday are Acts 10:25-26, 34-35, 44-48; 1 John 4:7-10; John 15:9-17.]
By Father Thomas Rosica, CSB
TORONTO, MAY 13, 2009 (Zenit.org).- On this Sixth Sunday of Easter, I wish to offer some reflections on the first reading from the Acts of the Apostles [10:25-26, 34-35, 44-48], and then some thoughts on friendship flowing from John's Gospel [15:9-17] and Benedict XVI's teaching.
Christianity demands that the believer not only grasp intellectually the main tenets of the faith, but also act on them in daily life. The extraordinary story of Cornelius' conversion in today's first reading certainly illustrates this message. It is the longest individual narrative in the Acts of the Apostles. The theme of this narrative is divine compulsion: Peter is the least prepared to accept Cornelius into the Christian community, and he even refuses to admit him two times.
Peter had to be converted before he could convert Cornelius. Peter came to the realization that God's gifts were given to all those who listened to the Word of God. His question "Can anyone forbid water for baptizing these people who have received the Holy Spirit just as we have?" [10:47] echoes the Ethiopian's question and Philip's response in the earlier story: "What is to prevent me from being baptized?" [8:36].
Peter's actions with Cornelius had far-reaching implications. Struck at once with the exceptional sincerity, hospitality and deep goodness of Cornelius and his household, Peter spontaneously exclaimed: "God has made it clear to me that no one should call anyone unclean or impure. God shows no partiality."
That statement broke centuries of customs, and even of theology, that Israel alone was God' s chosen people, separated from all other nations as God' s very own [cf. Deuteronomy 7:6-8; Exodus 19:5-6]. Peter had no choice but to baptize the household of Cornelius and he was criticized for his 'ecumenical' approach, but responded to his critics: "Who am I that I could withstand God?" [11:17]. When his critics heard these words, they were silenced and began to glorify God [11:18].
Paul, too, found the same spontaneous manifestation of the faith among the gentiles, and so made the exciting declaration: "We now turn to the Gentiles!" The controversy over the law was to linger for a long time, so that Paul dedicated to this topic his most comprehensive theological work: the Letter to the Romans.
I call you friends
In today's Gospel text from St. John [15:15], we hear the powerful words: "No longer do I call you servants ... but I have called you friends." We are not useless servants but friends! The Lord calls us friends; he makes us his friends; he gives us his friendship.
Jesus defines friendship in two ways. There are no secrets between friends: Christ tells us everything he hears from the Father; he gives us his full confidence and, with confidence, also knowledge. He reveals his face to us, his heart. He shows his tenderness for us, his passionate love that goes to the folly of the cross.
If we were to name one of the most frequent and important themes of Benedict XVI's teaching and preaching over the past four years, it would certainly be his invitation to be a friend of Jesus. He sounded this theme clearly during the Mass "for the election of the Roman Pontiff" in St. Peter' s Basilica, before the conclave. "Adult and mature is a faith profoundly rooted in friendship with Christ. This friendship opens us to all that is good and gives us the measure to discern between what is true and what is false, between deceit and truth," he said.
I remember how moved I was as I listened to the Holy Father's homily at the beginning of the Petrine Ministry of the Bishop of Rome on April 24, 2005. Three times during that memorable homily, Benedict XVI spoke of the importance of "friendship" with Jesus: "The Church as a whole and all her pastors, like Christ, must set out to lead people out of the desert, towards the place of life, toward friendship with the Son of God, toward the One who gives us life, and life in abundance. [...]
"There is nothing more beautiful than to know him and to speak to others of our friendship with him. [...]
"Only in this friendship are the doors of life opened wide. Only in this friendship is the great potential of human existence truly revealed. Only in this friendship do we experience beauty and liberation."
Eight months later, in his Angelus address of Jan. 15, 2006, Benedict XVI said: "Friendship with the Teacher guarantees profound peace and serenity to the soul, even in the dark moments and in the most arduous trials. When faith meets with dark nights, in which the presence of God is no longer 'felt' or 'seen,' friendship with Jesus guarantees that in reality nothing can ever separate us from his love" (cf. Rom 8: 39).
Again on Aug. 26, 2007, the theme of friendship was front and center: "True friendship with Jesus is expressed in the way of life: It is expressed with goodness of heart, with humility, meekness and mercy, love for justice and truth, a sincere and honest commitment to peace and reconciliation."
We might say that this is the "identity card" that qualifies us as his real "friends"; this is the "passport" that will give us access to eternal life. How do we understand the tremendous gift of friendship in our lives?
Matter of the heart
For many years, I have looked to the life and writings of Cardinal John Henry Newman [1801-1890] as a brilliant model of friendship. Newman truly speaks heart-to-heart -- "cor ad cor loquitur" -- a phrase that he chose as his personal motto. There was nothing superficial about Newman's way of relating to so many different people. He looked at them and loved them for who they were.
Since the beloved English Cardinal's beatification is said to be imminent, let us consider for moment some of Newman's understanding of friendship. Cardinal Newman had a great appreciation for the nobility of human virtues as evidenced in the literature and history of ancient Rome and Greece. At the same time the saints that he most admired -- St. Paul, the ancient Church Fathers, his spiritual father St. Philip Neri, and St. Francis De Sales -- could all be described as humanly attractive.
Newman had an extraordinary capacity and gift for friendship, which often translated into leadership. No one could describe Cardinal Newman as extroverted or light-hearted. We need only to glance at the many volumes of his letters and diaries, or look at the index of names in his autobiographical works, to see that he shared deep friendships with hundreds of people throughout his life. This personal influence has been exerted very powerfully upon millions of people who have read his works and discovered what friendship really means.
Authenticity
I could not write about friendship without passing along a warning to countless women and men who search for it every day. The great popularity of online social networking sites such as MySpace and Facebook merits careful attention, reflection and scrutiny. It has been said that if Facebook were a country, it would be the eighth most populated nation worldwide!
We must carefully ask several questions: What is it doing for us?
These tools help to bring people together and improve social networks. For example, homebound, infirm, chronically ill and elderly people can connect with a community of others in the same situation and new bonds of solidarity are born.
But there are also related questions: What is it doing to us? What is it doing to our sense of social boundaries? To our sense of individuality? To our friendships?
Friendship in these virtual spaces is quite different from real time friendship. Friendship is a relationship that involves the sharing of mutual interests, reciprocity, trust, and the revelation of intimate details over time and within specific contexts. True friendship depends on mutual revelations, and can only flourish within the boundaries of privacy and modesty.
On social networking sites, however, there is a concept of public friendship which is not the friendship spoken of by Jesus in the Gospel, nor Benedict XVI in his wonderful writings, nor Cardinal Newman in his letters. The distance and abstraction of our online friendships and online relationships can lead to a kind of systemic desensitization as a culture if we are not wise, prudent and attentive to these new realities.
We expose everything, but are we feeling anything?
Such friendships, or rather acquaintances, are quite different from the "cor ad cor loquitur" so ardently desired and experienced by Jesus with his disciples, or by an impetuous Peter, a Roman official named Cornelius, a British Cardinal named John Henry and a German Pope named Benedict XVI who have modeled their lives on the Good Shepherd and faithful friend to every human being.
[The readings for this Sunday are Acts 10:25-26, 34-35, 44-48; 1 John 4:7-10; John 15:9-17.]
Wednesday, May 6, 2009
Pope's Address to Biblical Commission
"God Really Speaks to Men and Women in a Human Way"
- Here is a translation of the address Benedict XVI gave April 23 to the members of the Pontifical Biblical Commission gathered in plenary assembly.
* * *
Your Eminence,
Your Excellency,
Dear Members of the Pontifical Biblical Commission,
I am pleased to welcome you once again at the end of your annual Plenary Assembly. I thank Cardinal William Levada for his greeting and for his concise presentation of the theme that has been the object of attentive reflection at your meeting.
You have gathered once again to study a very important topic: Inspiration and Truth of the Bible. This subject not only concerns theology, but the Church herself, because the life and mission of the Church are necessarily based on the word of God, which is the soul of theology and at the same time the inspiration of all Christian life. The topic you have addressed furthermore responds to a concern that I have very much at heart, because the interpretation of Sacred Scripture is of capital importance for the Christian faith and for the life of the Church.
As you have mentioned, Cardinal President, in his Encyclical "Providentissimus Deus," Pope Leo XIII offered Catholic exegetes new encouragement and new directives on the subject of inspiration, truth and biblical hermeneutics. Later, Pius XII in his Encyclical "Divino Afflante Spiritu," gathered and completed the preceding teaching and urged Catholic exegetes to find solutions in full agreement with the Church's doctrine, duly taking into account the positive contributions of the new methods of interpretation which had developed in the meantime.
The vigorous impetus that these two Pontiffs gave to biblical studies, as you also said, was fully confirmed and developed in the Second Vatican Council, so that the entire Church has benefited and is benefitting from it. In particular, the Conciliar Constitution "Dei Verbum" still illumines the work of Catholic exegetes today and invites Pastors and faithful to be more regularly nourished at the table of the word of God.
In this regard the Council recalls first of all that God is the Author of Sacred Scripture: "The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit. For Holy Mother Church relying on the faith of the apostolic age, accepts as sacred and canonical the Books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit they have God as their author, and have been handed on as such to the Church herself" (Dei Verbum, n. 11).
Therefore since all that the inspired authors or hagiographers state is to be considered as said by the Holy Spirit, the invisible and transcendent Author, it must consequently be acknowledged that "the books of Scripture, firmly, faithfully and without error, teach that truth which God, for the sake of our salvation, wished to see confided to the sacred Scriptures" (ibid., n. 11).
From the correct presentation of the divine inspiration and truth of Sacred Scripture certain norms derive that directly concern its interpretation. The Constitution "Dei Verbum" itself, after stating that God is the author of the Bible, reminds us that in Sacred Scripture God speaks to man in a human fashion and this divine-human synergy is very important: God really speaks to men and women in a human way. For a correct interpretation of Sacred Scripture it is therefore necessary to seek attentively what the hagiographers have truly wished to state and what it has pleased God to express in human words.
"The words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men" (Dei Verbum, n. 13).
Moreover, these indications, very necessary for a correct historical and literary interpretation as the primary dimension of all exegesis, require a connection with the premises of the teaching on the inspiration and truth of Sacred Scripture. In fact, since Scripture is inspired, there is a supreme principal for its correct interpretation without which the sacred writings would remain a dead letter of the past alone: Sacred Scripture "must be read and interpreted with its divine authorship in mind" (ibid., n. 12).
In this regard, the Second Vatican Council points out three criteria that always apply for an interpretation of Sacred Scripture in conformity with the Spirit that inspired it.
First of all it is essential to pay great attention to the content and unity of the whole of Scripture: only in its unity is it Scripture. Indeed, however different the books of which it is composed may be, Sacred Scripture is one by virtue of the unity of God's plan whose centre and heart is Jesus Christ (cf. Lk 24: 25-27; Lk 24: 44-46).
Secondly, Scripture must be interpreted in the context of the living tradition of the whole Church. According to a statement of Origen: "Sacra Scriptura principalius est in corde Ecclesiae quam in materialibus instrumentis scripta", that is, "Sacred Scripture is written in the heart of the Church before being written on material instruments".
Indeed, in her Tradition the Church bears the living memory of the Word of God and it is the Holy Spirit who gives her its interpretation according to the spiritual meaning (cf. Origin, Homilae in Leviticum, 5,5).
As a third criterion, it is necessary to pay attention to the analogy of the faith, that is to the consistence of the individual truths of faith with one another and with the overall plan of the Revelation and the fullness of the divine economy contained in it.
The task of researchers who study Sacred Scripture with different methods is to contribute in accordance with the above-mentioned principles to the deepest possible knowledge and explanation of the meaning of Sacred Scripture. The scientific study of the sacred texts is important but is not sufficient in itself because it would respect only the human dimension. To respect the coherence of the Church's faith, the Catholic exegete must be attentive to perceiving the Word of God in these texts, within the faith of the Church herself.
If this indispensable reference point is missing, the exegetical research would be incomplete, losing sight of its principal goal, and risk being reduced to a purely literary interpretation in which the true Author God no longer appears.
Furthermore, the interpretation of the Sacred Scriptures cannot only be an individual scientific effort but must always be compared with, inserted in and authenticated by the living Tradition of the Church. This rule is decisive to explain the correct relationship between exegesis and the Magisterium of the Church. The Catholic exegete does not only feel that he or she belongs to the scientific community, but also and above all to the community of believers of all times. In reality these texts were not given to individual researchers or to the scientific community, "to satisfy their curiosity or to provide them with material for study and research" (Divino Afflante Spiritu, eb 566).
The texts inspired by God were entrusted in the first place to the community of believers, to Christ's Church, to nourish the life of faith and to guide the life of charity. Respect for this purpose conditions the validity and efficacy of biblical hermeneutics. The Encyclical "Providentissimus Deus" recalled this fundamental truth and noted that, far from hindering biblical research, respect for this norm encourages authentic progress. I would say, a rationalistic hermeneutic of faith corresponds more closely with the reality of this text than a rationalistic hermeneutic that does not know God.
Being faithful to the Church means, in fact, fitting into the current of the great Tradition. Under the guidance of the Magisterium, Tradition has recognized the canonical writings as a word addressed by God to his People, and it has never ceased to meditate upon them and to discover their inexhaustible riches.
The Second Vatican Council reasserted this very clearly: "all that has been said about the manner of interpreting Scripture is ultimately subject to the judgment of the Church which exercises the divinely conferred commisssion and ministry of watching over and interpreting the Word of God" (Dei Verbum, n. 12).
As the above-mentioned Dogmatic Constitution reminds us, an inseparable unity exists between Sacred Scripture and Tradition, because both come from the same source:
"Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal. Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit. And Tradition transmits in its entirety the Word of God which has been entrusted to the Apostles by Christ the Lord and the Holy Spirit. He transmits it to the successors of the Apostles so that, enlightened by the Spirit of truth, they may faithfully preserve, expound and spread it abroad by their preaching. Thus it comes about that the Church does not draw her certainty about all revealed truths from the Holy Scriptures alone. Hence, both Scripture and Tradition must be accepted and honoured with equal feelings of devotion and reverence" (Dei Verbum, n. 9).
As we know, this word "pari pietatis affectu ac reverentia" was created by St Basil and then absorbed into Gratian's Decree, through which it entered the Council of Trent and then the Second Vatican Council. It expresses precisely this inter-penetration between Scripture and Tradition.
The ecclesial context alone enables Sacred Scripture to be understood as an authentic Word of God which makes itself the guide, norm and rule for the life of the Church and the spiritual growth of believers.
As I have said, this is in no way an obstacle to a serious and scientific interpretation but furthermore gives access to the additional dimensions of Christ that are inaccessible to a merely literary analysis, which remains incapable of grasping by itself the overall meaning that has guided the Tradition of the entire People of God down the centuries.
Dear Members of the Pontifical Biblical Commission, I would like to end my talk by expressing to you all my personal gratitude and encouragement. I thank you warmly for the demanding work you do at the service of the Word of God and of the Church through research, teaching and the publication of your studies. To this I add my encouragement for the ground that has yet to be covered.
In a world in which scientific research is assuming ever greater importance in numerous fields, it is indispensable that exegetical science attain a good level. It is one of the aspects of the inculturation of the faith that is part of the Church's mission, in harmony with acceptance of the mystery of the Incarnation.
Dear brothers and sisters, may the Lord Jesus Christ, the Word of God incarnate and the divine Teacher who opened the minds of his disciples to an understanding of the Scriptures (cf. Luke 24: 45), guide and sustain you in your reflection.
May the Virgin Mary, model of docility and obedience to the Word of God, teach you to accept ever better the inexhaustible riches of Sacred Scripture, not only through intellectual research but also in your lives as believers, so that your work and your action may contribute to making the light of Sacred Scripture shine ever brighter before the faithful.
As I assure you of my prayerful support in your efforts, I cordially impart my Apostolic Blessing to you, as a pledge of divine favours.
- Here is a translation of the address Benedict XVI gave April 23 to the members of the Pontifical Biblical Commission gathered in plenary assembly.
* * *
Your Eminence,
Your Excellency,
Dear Members of the Pontifical Biblical Commission,
I am pleased to welcome you once again at the end of your annual Plenary Assembly. I thank Cardinal William Levada for his greeting and for his concise presentation of the theme that has been the object of attentive reflection at your meeting.
You have gathered once again to study a very important topic: Inspiration and Truth of the Bible. This subject not only concerns theology, but the Church herself, because the life and mission of the Church are necessarily based on the word of God, which is the soul of theology and at the same time the inspiration of all Christian life. The topic you have addressed furthermore responds to a concern that I have very much at heart, because the interpretation of Sacred Scripture is of capital importance for the Christian faith and for the life of the Church.
As you have mentioned, Cardinal President, in his Encyclical "Providentissimus Deus," Pope Leo XIII offered Catholic exegetes new encouragement and new directives on the subject of inspiration, truth and biblical hermeneutics. Later, Pius XII in his Encyclical "Divino Afflante Spiritu," gathered and completed the preceding teaching and urged Catholic exegetes to find solutions in full agreement with the Church's doctrine, duly taking into account the positive contributions of the new methods of interpretation which had developed in the meantime.
The vigorous impetus that these two Pontiffs gave to biblical studies, as you also said, was fully confirmed and developed in the Second Vatican Council, so that the entire Church has benefited and is benefitting from it. In particular, the Conciliar Constitution "Dei Verbum" still illumines the work of Catholic exegetes today and invites Pastors and faithful to be more regularly nourished at the table of the word of God.
In this regard the Council recalls first of all that God is the Author of Sacred Scripture: "The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit. For Holy Mother Church relying on the faith of the apostolic age, accepts as sacred and canonical the Books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit they have God as their author, and have been handed on as such to the Church herself" (Dei Verbum, n. 11).
Therefore since all that the inspired authors or hagiographers state is to be considered as said by the Holy Spirit, the invisible and transcendent Author, it must consequently be acknowledged that "the books of Scripture, firmly, faithfully and without error, teach that truth which God, for the sake of our salvation, wished to see confided to the sacred Scriptures" (ibid., n. 11).
From the correct presentation of the divine inspiration and truth of Sacred Scripture certain norms derive that directly concern its interpretation. The Constitution "Dei Verbum" itself, after stating that God is the author of the Bible, reminds us that in Sacred Scripture God speaks to man in a human fashion and this divine-human synergy is very important: God really speaks to men and women in a human way. For a correct interpretation of Sacred Scripture it is therefore necessary to seek attentively what the hagiographers have truly wished to state and what it has pleased God to express in human words.
"The words of God, expressed in the words of men, are in every way like human language, just as the Word of the eternal Father, when he took on himself the flesh of human weakness, became like men" (Dei Verbum, n. 13).
Moreover, these indications, very necessary for a correct historical and literary interpretation as the primary dimension of all exegesis, require a connection with the premises of the teaching on the inspiration and truth of Sacred Scripture. In fact, since Scripture is inspired, there is a supreme principal for its correct interpretation without which the sacred writings would remain a dead letter of the past alone: Sacred Scripture "must be read and interpreted with its divine authorship in mind" (ibid., n. 12).
In this regard, the Second Vatican Council points out three criteria that always apply for an interpretation of Sacred Scripture in conformity with the Spirit that inspired it.
First of all it is essential to pay great attention to the content and unity of the whole of Scripture: only in its unity is it Scripture. Indeed, however different the books of which it is composed may be, Sacred Scripture is one by virtue of the unity of God's plan whose centre and heart is Jesus Christ (cf. Lk 24: 25-27; Lk 24: 44-46).
Secondly, Scripture must be interpreted in the context of the living tradition of the whole Church. According to a statement of Origen: "Sacra Scriptura principalius est in corde Ecclesiae quam in materialibus instrumentis scripta", that is, "Sacred Scripture is written in the heart of the Church before being written on material instruments".
Indeed, in her Tradition the Church bears the living memory of the Word of God and it is the Holy Spirit who gives her its interpretation according to the spiritual meaning (cf. Origin, Homilae in Leviticum, 5,5).
As a third criterion, it is necessary to pay attention to the analogy of the faith, that is to the consistence of the individual truths of faith with one another and with the overall plan of the Revelation and the fullness of the divine economy contained in it.
The task of researchers who study Sacred Scripture with different methods is to contribute in accordance with the above-mentioned principles to the deepest possible knowledge and explanation of the meaning of Sacred Scripture. The scientific study of the sacred texts is important but is not sufficient in itself because it would respect only the human dimension. To respect the coherence of the Church's faith, the Catholic exegete must be attentive to perceiving the Word of God in these texts, within the faith of the Church herself.
If this indispensable reference point is missing, the exegetical research would be incomplete, losing sight of its principal goal, and risk being reduced to a purely literary interpretation in which the true Author God no longer appears.
Furthermore, the interpretation of the Sacred Scriptures cannot only be an individual scientific effort but must always be compared with, inserted in and authenticated by the living Tradition of the Church. This rule is decisive to explain the correct relationship between exegesis and the Magisterium of the Church. The Catholic exegete does not only feel that he or she belongs to the scientific community, but also and above all to the community of believers of all times. In reality these texts were not given to individual researchers or to the scientific community, "to satisfy their curiosity or to provide them with material for study and research" (Divino Afflante Spiritu, eb 566).
The texts inspired by God were entrusted in the first place to the community of believers, to Christ's Church, to nourish the life of faith and to guide the life of charity. Respect for this purpose conditions the validity and efficacy of biblical hermeneutics. The Encyclical "Providentissimus Deus" recalled this fundamental truth and noted that, far from hindering biblical research, respect for this norm encourages authentic progress. I would say, a rationalistic hermeneutic of faith corresponds more closely with the reality of this text than a rationalistic hermeneutic that does not know God.
Being faithful to the Church means, in fact, fitting into the current of the great Tradition. Under the guidance of the Magisterium, Tradition has recognized the canonical writings as a word addressed by God to his People, and it has never ceased to meditate upon them and to discover their inexhaustible riches.
The Second Vatican Council reasserted this very clearly: "all that has been said about the manner of interpreting Scripture is ultimately subject to the judgment of the Church which exercises the divinely conferred commisssion and ministry of watching over and interpreting the Word of God" (Dei Verbum, n. 12).
As the above-mentioned Dogmatic Constitution reminds us, an inseparable unity exists between Sacred Scripture and Tradition, because both come from the same source:
"Sacred Tradition and Sacred Scripture, then, are bound closely together, and communicate one with the other. For both of them, flowing out from the same divine well-spring, come together in some fashion to form one thing, and move towards the same goal. Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit. And Tradition transmits in its entirety the Word of God which has been entrusted to the Apostles by Christ the Lord and the Holy Spirit. He transmits it to the successors of the Apostles so that, enlightened by the Spirit of truth, they may faithfully preserve, expound and spread it abroad by their preaching. Thus it comes about that the Church does not draw her certainty about all revealed truths from the Holy Scriptures alone. Hence, both Scripture and Tradition must be accepted and honoured with equal feelings of devotion and reverence" (Dei Verbum, n. 9).
As we know, this word "pari pietatis affectu ac reverentia" was created by St Basil and then absorbed into Gratian's Decree, through which it entered the Council of Trent and then the Second Vatican Council. It expresses precisely this inter-penetration between Scripture and Tradition.
The ecclesial context alone enables Sacred Scripture to be understood as an authentic Word of God which makes itself the guide, norm and rule for the life of the Church and the spiritual growth of believers.
As I have said, this is in no way an obstacle to a serious and scientific interpretation but furthermore gives access to the additional dimensions of Christ that are inaccessible to a merely literary analysis, which remains incapable of grasping by itself the overall meaning that has guided the Tradition of the entire People of God down the centuries.
Dear Members of the Pontifical Biblical Commission, I would like to end my talk by expressing to you all my personal gratitude and encouragement. I thank you warmly for the demanding work you do at the service of the Word of God and of the Church through research, teaching and the publication of your studies. To this I add my encouragement for the ground that has yet to be covered.
In a world in which scientific research is assuming ever greater importance in numerous fields, it is indispensable that exegetical science attain a good level. It is one of the aspects of the inculturation of the faith that is part of the Church's mission, in harmony with acceptance of the mystery of the Incarnation.
Dear brothers and sisters, may the Lord Jesus Christ, the Word of God incarnate and the divine Teacher who opened the minds of his disciples to an understanding of the Scriptures (cf. Luke 24: 45), guide and sustain you in your reflection.
May the Virgin Mary, model of docility and obedience to the Word of God, teach you to accept ever better the inexhaustible riches of Sacred Scripture, not only through intellectual research but also in your lives as believers, so that your work and your action may contribute to making the light of Sacred Scripture shine ever brighter before the faithful.
As I assure you of my prayerful support in your efforts, I cordially impart my Apostolic Blessing to you, as a pledge of divine favours.
Friday, February 20, 2009
To What Lengths Are We Willing to Go to Encounter Jesus?
Biblical Reflection for 7th Sunday in Ordinary Time
By Father Thomas Rosica, CSB
TORONTO, Canada, - Healing stories in the Gospels are never simply a reversal of physical misfortune. God works through miracles, through political forces, social action, intrigue, personal and societal chaos and daily, ordinary living to pick us up from where we have fallen and redirect us along right pathways.
Many aspects of Jesus' early ministry in Mark's Gospel are woven together in today's colorful story of the healing of the paralytic man. The story ends a whole series of healing miracles that began and ended in Capernaum (1:21-2:12). For reasons unknown, Mark tells us that Jesus had relocated his ministry to this fishing village on the northwest shore of the Sea of Galilee. It was from there that Jesus called five of the disciples.
Today's story [Mark 2:1-12] makes explicit what has been implied in preceding weeks: In healing the sick and casting out demons, Jesus is manifesting God's forgiveness of his people's sins. Sin is often equated with sickness in Scripture (see Psalm 103:3). And today's Psalm (41) reads like a foretelling of the Gospel scene -- the man is helped on his sickbed, healed of his sins, and made able to stand before the Lord forever.
The Via Maris, a major highway ran through Capernaum from the seacoast to Damascus and on to the east. Yet it was far enough away from Tiberias, the new, predominantly Gentile city where in 25 A.D. Herod Antipas had set up his capital. Capernaum also had a mixed population of fishermen, farmers, skilled artisans, merchants, tax collectors, etc. It is always important to recall that Jesus established the base of his ministry, not in some remote, back woods area, nor in sleepy Nazareth, but here in a very "cosmopolitan" town that was located at an important geographical, cultural and religious crossroads.
Strategic location
This strategic location also gave Jesus access to nearby villages and to the hill country to the north and west where he could carry on his ministry among receptive listeners without too much interference from political and religious authorities. This gives us an important insight into the identity and mission of Jesus.
I can just imagine Jesus seated under the roof of this small house in Capernaum. The crowd gathered around him was so great that no one could approach him. Two of a group of four men had chutzpah! They were persistent, bold and creative and decided that there were other ways to reach Jesus.
They climbed up on the roof and removed the tiles. Another stood on the ground receiving the tiles passed down from above. He made sure that the tiles would not be broken or stolen! After the whole event, he probably saw to it that the tiles were put back in place, appeasing some of the upset of the owner and neighbors after all that commotion! The fourth man stood beside their paralyzed and dazed friend, as he lay on his stretcher. This poor man, accustomed to immobility, was now filled with fear and frustration, yet deep down inside he could finally taste hope.
When Jesus was interrupted in his teaching by the abrupt intrusion from above, he saw first hand the faith of the paralyzed man's friends. Verse 10 of Mark's story goes to the heart of this moving Gospel account: "But so that you may know that the Son of Man has authority on earth to forgive sins."
When the man walked away cured of his illness, everyone was amazed. With the eyes of faith, the paralytic and his friends can see what the scribes cannot -- Jesus' divine identity. The scribes, experts in the Jewish law, were appalled at what they regarded as pure blasphemy. They knew that God alone forgives sins. Jesus appears to be claiming equality with God. Today's story turns on this recognition. The scene marks the first time in the Gospels that Jesus commends the faith of a person or persons who come to him (see Matthew 9:2; Luke 5:20). Mark relates today's incident to further his theme that Jesus only very gradually revealed who he really was: the Messiah or the Christ, the Son of God.
Health care debate
Finally, let us try to apply the Gospel stories of healing and health of the past weeks to our present situations of healing and public health care in many parts of the world. I am thinking especially of the role of the Church in issues of the availability of health care for all people. There are some who say that the Church and her ministers have nothing to say about the matter! Any Church leader who dares speak out is simply written off as "one clad in the armor of religious righteousness," or a foolish person who "condemns capitalism and adopts the posture of socialism." There are those who reduce the health care crisis to a simple matter of socialism vs. capitalism in a free market, wealthy society, such as ours in Canada.
Churches do indeed have something to add to this debate. The Catholic Church has been a health care provider since her earliest years, and knows something about caring for large numbers of the sick and dying. It is a major part of her raison d'être.
One of the risks of privatized health care systems, if not very carefully managed and supervised, would result in a much higher quality of medical care for those who could afford to pay for it, and a much lower level of care to those who are simply unable to afford it. While the "front of the line" syndrome may be a bonus in certain circumstances, when it comes to health care, it can cause havoc and great injustice in societies around the world.
Let us recall the words of Pope John Paul II in his 1991 encyclical letter "Centesimus Annus," written on the 100th anniversary of "Rerum Novarum" (a major Church teaching on capital and labor by Pope Leo XIII): "In spite of the great changes which have taken place in the more advanced societies, the human inadequacies of capitalism and the resulting domination of things over people are far from disappearing." Is this not the crux of the current economic crisis in the world today?
Authentic health care is that which springs from a communal vision, one that is concerned with the health and well being of individuals, societies and entire populations. Such a model respects the human dignity of the individual as well as fostering a sense of community and trust. This model flows from a Christian, biblical and universal vision that is totally committed to the sacred dignity of human life, from the earliest moments to the final moments, from womb to tomb. The Church must continue to be a strong, clear voice for healing, health and life in the contemporary world. It is our mission and vocation that finds its roots in the healing ministry of Jesus.
Do we share the paralytic man's faith in today's Gospel? Do we have the chutzpah, creativity, perseverance and persistence of his friends to bring someone to Christ? To what lengths are we willing to go to encounter Jesus? How much are we willing to sacrifice so that our friends, too, might hear his saving word and experience the Lord's healing touch and presence?
[The readings for this Sunday are Isaiah 43:18-19, 21-22, 24b-25; 2 Corinthians 1:18-22 and Mark 2:1-12]
* * *
Basilian Father Thomas Rosica is the chief executive officer of the Salt and Light Catholic Media Foundation and Television Network in Canada. He can be reached at: rosica@saltandlighttv.org.
By Father Thomas Rosica, CSB
TORONTO, Canada, - Healing stories in the Gospels are never simply a reversal of physical misfortune. God works through miracles, through political forces, social action, intrigue, personal and societal chaos and daily, ordinary living to pick us up from where we have fallen and redirect us along right pathways.
Many aspects of Jesus' early ministry in Mark's Gospel are woven together in today's colorful story of the healing of the paralytic man. The story ends a whole series of healing miracles that began and ended in Capernaum (1:21-2:12). For reasons unknown, Mark tells us that Jesus had relocated his ministry to this fishing village on the northwest shore of the Sea of Galilee. It was from there that Jesus called five of the disciples.
Today's story [Mark 2:1-12] makes explicit what has been implied in preceding weeks: In healing the sick and casting out demons, Jesus is manifesting God's forgiveness of his people's sins. Sin is often equated with sickness in Scripture (see Psalm 103:3). And today's Psalm (41) reads like a foretelling of the Gospel scene -- the man is helped on his sickbed, healed of his sins, and made able to stand before the Lord forever.
The Via Maris, a major highway ran through Capernaum from the seacoast to Damascus and on to the east. Yet it was far enough away from Tiberias, the new, predominantly Gentile city where in 25 A.D. Herod Antipas had set up his capital. Capernaum also had a mixed population of fishermen, farmers, skilled artisans, merchants, tax collectors, etc. It is always important to recall that Jesus established the base of his ministry, not in some remote, back woods area, nor in sleepy Nazareth, but here in a very "cosmopolitan" town that was located at an important geographical, cultural and religious crossroads.
Strategic location
This strategic location also gave Jesus access to nearby villages and to the hill country to the north and west where he could carry on his ministry among receptive listeners without too much interference from political and religious authorities. This gives us an important insight into the identity and mission of Jesus.
I can just imagine Jesus seated under the roof of this small house in Capernaum. The crowd gathered around him was so great that no one could approach him. Two of a group of four men had chutzpah! They were persistent, bold and creative and decided that there were other ways to reach Jesus.
They climbed up on the roof and removed the tiles. Another stood on the ground receiving the tiles passed down from above. He made sure that the tiles would not be broken or stolen! After the whole event, he probably saw to it that the tiles were put back in place, appeasing some of the upset of the owner and neighbors after all that commotion! The fourth man stood beside their paralyzed and dazed friend, as he lay on his stretcher. This poor man, accustomed to immobility, was now filled with fear and frustration, yet deep down inside he could finally taste hope.
When Jesus was interrupted in his teaching by the abrupt intrusion from above, he saw first hand the faith of the paralyzed man's friends. Verse 10 of Mark's story goes to the heart of this moving Gospel account: "But so that you may know that the Son of Man has authority on earth to forgive sins."
When the man walked away cured of his illness, everyone was amazed. With the eyes of faith, the paralytic and his friends can see what the scribes cannot -- Jesus' divine identity. The scribes, experts in the Jewish law, were appalled at what they regarded as pure blasphemy. They knew that God alone forgives sins. Jesus appears to be claiming equality with God. Today's story turns on this recognition. The scene marks the first time in the Gospels that Jesus commends the faith of a person or persons who come to him (see Matthew 9:2; Luke 5:20). Mark relates today's incident to further his theme that Jesus only very gradually revealed who he really was: the Messiah or the Christ, the Son of God.
Health care debate
Finally, let us try to apply the Gospel stories of healing and health of the past weeks to our present situations of healing and public health care in many parts of the world. I am thinking especially of the role of the Church in issues of the availability of health care for all people. There are some who say that the Church and her ministers have nothing to say about the matter! Any Church leader who dares speak out is simply written off as "one clad in the armor of religious righteousness," or a foolish person who "condemns capitalism and adopts the posture of socialism." There are those who reduce the health care crisis to a simple matter of socialism vs. capitalism in a free market, wealthy society, such as ours in Canada.
Churches do indeed have something to add to this debate. The Catholic Church has been a health care provider since her earliest years, and knows something about caring for large numbers of the sick and dying. It is a major part of her raison d'être.
One of the risks of privatized health care systems, if not very carefully managed and supervised, would result in a much higher quality of medical care for those who could afford to pay for it, and a much lower level of care to those who are simply unable to afford it. While the "front of the line" syndrome may be a bonus in certain circumstances, when it comes to health care, it can cause havoc and great injustice in societies around the world.
Let us recall the words of Pope John Paul II in his 1991 encyclical letter "Centesimus Annus," written on the 100th anniversary of "Rerum Novarum" (a major Church teaching on capital and labor by Pope Leo XIII): "In spite of the great changes which have taken place in the more advanced societies, the human inadequacies of capitalism and the resulting domination of things over people are far from disappearing." Is this not the crux of the current economic crisis in the world today?
Authentic health care is that which springs from a communal vision, one that is concerned with the health and well being of individuals, societies and entire populations. Such a model respects the human dignity of the individual as well as fostering a sense of community and trust. This model flows from a Christian, biblical and universal vision that is totally committed to the sacred dignity of human life, from the earliest moments to the final moments, from womb to tomb. The Church must continue to be a strong, clear voice for healing, health and life in the contemporary world. It is our mission and vocation that finds its roots in the healing ministry of Jesus.
Do we share the paralytic man's faith in today's Gospel? Do we have the chutzpah, creativity, perseverance and persistence of his friends to bring someone to Christ? To what lengths are we willing to go to encounter Jesus? How much are we willing to sacrifice so that our friends, too, might hear his saving word and experience the Lord's healing touch and presence?
[The readings for this Sunday are Isaiah 43:18-19, 21-22, 24b-25; 2 Corinthians 1:18-22 and Mark 2:1-12]
* * *
Basilian Father Thomas Rosica is the chief executive officer of the Salt and Light Catholic Media Foundation and Television Network in Canada. He can be reached at: rosica@saltandlighttv.org.
Thursday, December 4, 2008
Conclusions of Synod
Conclusions of Episcopal Assembly on Word of God
INTRODUCTION
Proposition 1
Documents that were presented to the Supreme Pontiff
Presented for the consideration of the Supreme Pontiff -- in addition to the documents on the Word of God in the life and mission of the Church relating to this Synod, namely the lineamenta, the instrumentum laboris, the reports before and after discussion, and the texts of the interventions, whether those presented in the hall or those written, the reports of the minor circles and their discussions -- above all some specific proposals, which the fathers held to be of particular importance.
The synodal fathers humbly requested the Holy Father to take the opportunity to offer a document on the mystery of the Word of God in the life and mission of the Church, also in the light of the Year dedicated to St. Paul, Apostle of the Gentiles, on the 2,000th anniversary of his birth.
Proposition 2
From the dogmatic constitution "Dei Verbum" to the synod on the Word of God
The synodal fathers, at more than 40 years after the promulgation of the dogmatic constitution on the divine revelation "Dei Verbum" to the work of the Vatican II ecumenical council, acknowledge with gratitude the great benefits contributed by this document to the life of the Church, at the exegetic, theological, spiritual, pastoral and ecumenical level.
Throughout the history of the "intellectus fidei" and of Christian doctrine, this constitution brought to light the Trinitarian and historic salvific horizon of revelation.
In these years the ecclesial awareness has undoubtedly grown that Jesus Christ, God's Word incarnate, "by the very fact of his presence and with the manifestation he makes of himself with words and works, with signs and miracles, and especially with his death and his resurrection from the dead, and at last with the sending of the Spirit of truth, fulfills and completes Revelation and corroborates it with the divine testimony, that is that God is with us to deliver us from the darkness of sin and death and resurrect us for eternal life" ("Dei Verbum," 4).
All this has allowed for further reflection on the infinite value of the Word of God that is given to us in sacred Scripture, as inspired testimony of revelation, which with the living Tradition of the Church constitutes the supreme rule of faith (cf. "Dei Verbum," 21). It is this same Word that is kept and interpreted faithfully by the Magisterium (cf. "Dei Verbum," 10), which is celebrated in the sacred Liturgy and which gives itself to us in the Eucharist as bread of eternal life (cf. John 6).
Treasuring all that emerged in these years, the Church feels today the need to reflect further on the mystery of the Word of God in its different articulations and pastoral implications. Hence, this synodal assembly expresses the hope that all the faithful will grow in the awareness of the mystery of Christ, only savior and mediator between God and men (cf. 1 Timothy 2:5; Hebrews 9:15), and the Church renewed by the religious hearing of the Word of God might undertake a new missionary season, proclaiming the Good News to all men.
FIRST PART: THE WORD OF GOD IN THE FAITH OF THE CHURCH
Proposition 3
Analogy "Verbi Dei"
The expression Word of God is analogical. It refers first of all to the Word of God in Person who is the Only-begotten Son of God, born of the Father before all ages, Word of God made flesh (cf. John 18) is the unique and definitive Word entrusted to humanity. To receive the Revelation, man must open his mind and heart to the action of the Holy Spirit that makes him understand the Word of God present in the sacred Scriptures. Man responds to God in full liberty with the obedience of the faith (cf. Romans 1:5; 2 Corinthians 10:5-6; "Dei Verbum," 5).
Mary, Mother of Jesus, personifies this obedience of the faith in an exemplary manner, she is also the archetype of the faith of the Church that hears and receives the Word of God.
Proposition 4
Dialogical Dimension of Revelation
When dialogue refers to Revelation it implies the primacy of the Word of God addressed to man. In his great love, in fact, God willed to encounter humanity and took the initiative to speak to men calling them to share in his very life. The specificity of Christianity is manifested in the event of Jesus Christ, summit of Revelation, fulfillment of the promises of God and mediator of the encounter between man and God. He, "that has revealed God to us" (cf. John 1:18), is the unique and definitive Word entrusted to mankind. To receive the Revelation, man must open his mind and heart to the action of the Holy Spirit who makes him understand the Word of God present in the sacred Scriptures. Man responds to God in full liberty with the obedience of the faith (cf. Romans 1:5; 2 Corinthians 10:5-6; "Dei Verbum," 5).
Mary, Mother of Jesus, personifies this obedience of the faith in an exemplary way; she is also archetype of the faith of the Church that listens to and receives the Word of God.
Proposition 5
Holy Spirit and Word of God
The sacred Scriptures, being a gift entrusted by the Holy Spirit to the Church Bride of Christ, have in the Church their own hermeneutical place.
The Spirit himself, who is Author of the sacred Scriptures, is also guide of their correct interpretation in the formation of the "fides Ecclesiae" through time.
The Synod recommended to pastors to remind all those baptized of the role of the Holy Spirit in inspiration (cf. "Dei Verbum," 11), in the interpretation and understanding of the sacred Scriptures (cf. "Dei Verbum," 12).
Consequently, all of us disciples are invited to invoke the Holy Spirit frequently, so that he will lead us to ever more profound knowledge of the Word of God and to the testimony of our faith (cf. John 15:26-27). They remind the faithful that the sacred Scriptures close evoking the common cry of the Spirit and the Bride: "Come Lord Jesus" (cf. Revelation 22:17-20).
Proposition 6
Patristic reading of Scripture
Not to be neglected for the interpretation of the biblical text, is the Patristic reading of Scripture, which distinguishes two senses: literal and spiritual. The literal sense is that signified by the words of Scripture and found among the scientific instruments of critical exegesis. The spiritual sense concerns also the reality of the events of which Scripture speaks, taking into account the living Tradition of the whole Church and of the analogy of the faith, which implies the intrinsic connection of the truths of the faith among them and in the totality of the design of divine Revelation.
Proposition 7
Unity between Word of God and Eucharist
It is important to consider the profound unity between the Word of God and the Eucharist (cf. "Dei Verbum," 21), as expressed by some particular texts, such as John 6:35-58; Luke 24:13-35, in such a way as to overcome the dichotomy between the two realities, which is often present in theological and pastoral reflection. In this way the connection with the preceding Synod on the Eucharist will become more evident.
The Word of God is made sacramental flesh in the Eucharistic event and leads Sacred Scripture to its fulfillment. The Eucharist is a hermeneutic principle of Sacred Scripture, as Sacred Scripture illumines and explains the Eucharistic mystery. In this sense the Synodal Fathers hope that a theological reflection on the sacramentality of the Word of God might be promoted. Without the recognition of the real presence of the Lord in the Eucharist, the intelligence of Sacred Scripture remains unfulfilled.
Proposition 8
Word of reconciliation and conversion
The Word of God is word of reconciliation because in it God reconciles all things to himself (cf. 2 Corinthians 5:18-20; Ephesians 1:10). God's merciful forgiveness, incarnated in Jesus, raises the sinner.
The importance of the Word of God in the sacraments of healing (Penance and Anointing) must be underlined. The Church must be the community that, reconciled by that Word that is Jesus Christ (cf. Ephesians 2:14-18; Colossians 1:22), offers all a space of reconciliation, of mercy and of forgiveness.
The healing force of the Word of God is a living call to a constant personal conversion in the listener himself and an incentive to a courageous proclamation of reconciliation offered by the Father in Christ (cf. 2 Corinthians 5:20-21).
In these days of conflicts of all kinds and of inter-religious tensions, in fidelity to the work of reconciliation fulfilled by God in Jesus, Catholics are committed to give example of reconciliation, seeking to share the same human, ethical and religious values in their relationship with God and with others. Thus they seek to construct a just and peaceful society.
Proposition 9
Encounter with the Word in reading sacred Scripture
This Synod re-proposes forcefully to all the faithful the encounter with Jesus, Word of God made flesh, as event of grace that reoccurs in the reading and hearing of the Sacred Scriptures. Taking up a thought shared by the Fathers, Saint Cyprian reminds: "Attend assiduously to prayer and to "lectio divina." When you pray you speak with God, when you read it is God who speaks with you" ("Ad Donatum," 15).
Hence, we sincerely hope that from this assembly a new season will spring of great love for sacred Scripture on the part of all the members of the People of God, so that from their prayerful and faithful reading in time the relationship with the very person of Jesus will be deepened. In this prospective, it is hoped -- in so far as possible -- that each of the faithful will personally possess the Bible (cf. Deuteronomy 17:18-20) and enjoy the benefits of the special indulgence connected with the reading of Scripture (cf. "Indulgentiarum Doctrina," 30).
Proposition 10
The Old Testament in the Christian Bible
Jesus prayed the psalms and read the laws and the prophets, quoting them in his preaching and presenting himself as the fulfillment of Scripture (cf. Matthew 5:17; Luke 4:21; 24:27; John 5:46). The New Testament has drawn constantly from the Old Testament the words and expressions that allow it to recount and explain the life, death and resurrection of Jesus (cf. Matthew 1-2 and "Es passim"; Mark 6:3; Luke 24:25-31). At the same time, of the rest, his death and resurrection "gave these same texts a fullness of meaning that at first was inconceivable" (Pontifical Biblical Commission, "The Interpretation of the Bible in the Church," III A 2).
Consequently, apostolic faith in Jesus is proclaimed "according to the Scriptures" (cf. 1 Corinthians 15) and presents Jesus Christ as the "yes" of God to all the promises (cf. 2 Corinthians 1:20).
For these reasons, knowledge of the Old Testament is indispensable for those who believe in the Gospel of Jesus Christ, because -- according to the word of St. Augustine -- the New Testament is concealed in the Old and the Old is revealed in the New (cf. "Quaestiones in Heptateucum," 2, 73).
Hence, we hope that in the preaching and in catechesis due account will be taken of the pages of the Old Testament, explaining it appropriately in the context of the history of salvation and help the People of God to appreciate it in the light of faith in Jesus Lord.
Proposition 11
Word of God and charity toward the poor
One of the characteristic features of sacred Scripture is the revelation of God's predilection for the poor (cf. Matthew 25:31-46). Jesus of Nazareth, Word of God incarnate, went through this world doing good (cf. Acts 10:35). The Word of God, willingly received, generates abundantly in the Church charity and justice towards all, above all towards the poor.
As the encyclical "Deus Caritas Est" teaches, the first to have the right to the proclamation of the Gospel are in fact the poor, in need not only of bread but also of words of life. However, the poor are only the recipients of charity, but also agents of evangelization, in as much as they are open to God and generous in sharing with others. Pastors are called to listen to them, to learn from them, to guide them in their faith and to motivate them to be architects of their own history. Deacons in charge of the service of charity have a particular responsibility in this ambit. The Synod encourages them in their ministry.
Proposition 12
Inspiration and truth of the Bible
The Synod proposes that the Congregation for the Doctrine of the Faith clarify the concepts of inspiration and truth of the Bible, as well as their reciprocal relationship, in order to understand better the teaching of "Dei Verbum" 11. In particular, it is necessary to highlight the originality of the Catholic biblical hermeneutics in this field.
Proposition 13
Word of God and natural law
The synodal fathers are well aware of the great challenges present in the current historical moment. One of these touches the enormous development that science has realized in regard to knowledge of nature.
Paradoxically, the more this knowledge increases the less one sees the ethical message that stems from the same. In the history of thought, ancient philosophers already used to call this principle "lex naturalis" or natural moral law. As Pope Benedict XVI has recalled, this expression seems to have been made incomprehensible today "because of a concept of nature that is no longer metaphysical, but only empirical. The fact that nature, being itself is no longer permeable to a moral message, creates a sense of disorientation that makes decisions of daily life precarious and uncertain" (Feb. 12, 2007).
In the light of the teaching of sacred Scripture, as recalled above all by the Apostle Paul in the Letter to the Romans (cf. Romans 2:14-15), it is good to underline that this law is written in the depth of the heart of each person and each one can access it. Its basic principle is that one must "do good and avoid evil"; a truth that is evidently imposed on all and from which other principles stem that regulate ethical judgment on the rights and duties of each one. It is good to recall that to be nourished by the Word of God also increases knowledge of the natural law and allows for progress of the moral conscience. Hence, the synod recommends to all pastors that they have special solicitude in which the ministers of the Word are sensitive to the rediscovery of the natural law and its function in the formation of consciences.
SECOND PART: THE WORD OF GOD IN THE LIFE OF THE CHURCH
Proposition 14
Word of God and liturgy
The assembly, convoked and gathered by the Spirit to hear the proclamation of the Word of God, is transformed by the same action of the Spirit that is manifested in the celebration.
In fact, there, where the Church is, Lord's Spirit is; and where the Lord's Spirit is, the Church also is (cf. Saint Irenaeus, "Adversus Haereses," III, 24, 1).
The synodal fathers reaffirm that the liturgy is the privileged place in which the Word of God is fully expressed, both in the celebration of the sacraments as above all in the Eucharist, in the Liturgy of the Hours and in the liturgical year. The mystery of salvation narrated in sacred Scripture finds in the liturgy its own place of proclamation, listening and acting.
For this reason, it is imperative that:
-- The book of sacred Scripture, even outside liturgical action, has a visible and honorable place in the church.
-- Silence should be encouraged after the first and second reading and after the homily is finished, as suggested in the General Order of the Roman Missal (cf. No. 56).
-- Celebrations of the Word of God are provided, centered on the Sunday readings.
-- Readings of sacred Scripture be proclaimed from worthy liturgical books, namely the lectionaries and the Gospel, to be treated with the most profound respect for the Word of God they contain.
-- Highlight the role of the servers of the proclamation: readers and cantors.
-- Men and women lectors be adequately formed, so that they can proclaim the Word of God in a clear and comprehensible way. The latter must be invited to study and witness with their life the contents of the Word they read.
-- The Word of God be proclaimed in a clear way, with control of the dynamics of communication.
-- Persons for whom the reception of the Word of God, communicated in the usual way is difficult as well as persons with sight or hearing disabilities not be forgotten.
-- Competent and effective use be made of acoustic instruments.
Moreover, the synodal fathers feel the duty to remind of the grave responsibility of those who preside over the Eucharist so that the texts of sacred Scripture are never substituted by other texts. No text of spirituality or literature can have the value and wealth contained in sacred Scripture, which is the Word of God.
Proposition 15
Homiletic updating and "Directory on the Homily"
The homily that updates the proclaimed Word: "Today this scripture has been fulfilled in your hearing" (Luke 4:21). It leads to the mystery celebrated, invites to mission and shares the joys and sorrows, the hopes and fears of the faithful, thus disposing the assembly both to the profession of faith (Creed) as well as the universal prayer of the Mass.
There should be a homily in all Masses "cum populo," even during the week. It is necessary that preachers (bishops, priests, deacons) prepare themselves in prayer, so that they preach with conviction and passion. They must ask themselves three questions:
-- What do the proclaimed readings say?
-- What do they say to me?
-- What must I say to the community, taking into account its concrete situation?
The preacher should above all allow himself to be questioned first by the Word of God he proclaims. The homily must be nourished by doctrine and transmit the teaching of the Church to strengthen the faith, call to conversion in the framework of the celebration and prepare for the action of the Eucharistic paschal mystery.
To help the preacher in the ministry of the Word, and in continuity with the teaching of the post-synodal apostolic "Exhortation Sacramentum Caritatis" (No. 46), the synodal fathers desire the elaboration of a "Directory on the Homily," which should show, together with the principles of homiletics and of the art of communication, the content of the biblical topics that appear in the lectionaries that are used in the liturgy.
Proposition 16
Lectionary
It is recommended that an examination of the Roman Lectionary be initiated to see if the present selection and ordering of the readings are really adequate to the mission of the Church at this historic moment. Specifically, the relation of the reading of the Old Testament with the evangelical pericope should be reconsidered, so that it does not imply a too restrictive reading of the Old Testament or the exclusion of important passages.
The revision of a Lectionary could be done in dialogue with ecumenical counterparts who use this common Lectionary.
It is desirable that an authoritative examination of the problem of the Lectionary be carried out in the liturgies of Oriental Catholic Churches.
Proposition 17
Ministry of the Word and women
The synodal fathers acknowledge and encourage the service of the laity in the transmission of the faith. On this point, women especially have an indispensable role above all in the family and in catechesis. In fact, they are able to awaken interest in the Word, the personal relationship with God, and to communicate the meaning of forgiveness and evangelical sharing.
It is desirable that the ministry of the lector be open also to women, so that the Christian community will recognize their role as heralds of the Word.
Proposition 18
Celebrations of the Word of God
The celebration of the Word of God is recommended according to the different forms received from the liturgical tradition (cf. SC 35). Many ecclesial communities, which do not have the possibility of the Sunday Eucharistic celebration, find in the celebration of the Word the food for their faith and for Christian testimony.
The celebration of the Word is one of the privileged places of encounter with the Lord, because in this proclamation, Christ makes himself present and continues to speak to his people (cf. SC 7). Even in the midst of today's noise, which makes effective listening very difficult, the faithful are encouraged to cultivate a disposition of interior silence and of listening to the Word of God that transforms life.
The Synodal Fathers recommend that ritual directories be formulated, based on the experience of Churches in which formed catechists regularly lead Sunday assemblies round the Word of God. The purpose is to avoid such celebrations being confused with the Eucharistic liturgy.
Reception of the Word, the prayer of praise, thanksgiving and petition, which make up the celebration of the Word of God, are manifestations of the Spirit in the heart of the faithful and in the Christian assembly, gathered round the Word of God. The Holy Spirit, in fact, makes the proclaimed and celebrated Word of God fruitful in the heart and life of those who receive it.
We also believe that pilgrimages, celebrations, different forms of popular piety, the missions, spiritual retreats and special days of penance, reparation and forgiveness are a concrete opportunity, offered to the faithful to celebrate the Word of God and enhance their knowledge.
Proposition 19
Liturgy of the Hours
The Liturgy of the Hours is a privileged way to hear the Word of God because it puts the faithful in contact with sacred Scripture and with the living Tradition of the Church. Hence, the Synod hopes that the faithful will participate in the Liturgy of the Hours, above all in lauds and vespers. Hence, it would be useful to prepare a simple form of the Liturgy of the Hours where it does not exist yet.
Bishops, priests, deacons, religious and those already delegated to it by the Church must remember their sacred duty to pray the Liturgy of the Hours. This is very much recommended to the lay faithful, so that this liturgy becomes, in an even greater sense, the prayer of the whole Church.
Proposition 20
Word of God, marriage and family
The Word of God is at the origin of marriage (cf. Genesis 2:24). Jesus himself inscribed marriage among the institutions of his Kingdom (cf. Matthew 19:4-8), giving it a sacramental statute. In the sacramental celebration, the man and woman pronounce a prophetic word of reciprocal self-giving, being "one flesh," sign of the mystery of the union of Christ and the Church (cf. Ephesians 5:32). Through the fidelity and unity of family life, spouses are to their children the first heralds of the Word of God. They must be supported and helped in developing prayer in the family, the domestic celebration of the Word, reading of the Bible and other forms of prayer.
Spouses must remember that the Word of God is a valuable support also in the difficulties of conjugal and family life.
Proposition 21
Word of God and small communities
The synod recommends the formation of small ecclesial communities where the Word of God is heard, studied and prayed, also in the form of the rosary as biblical meditation (cf. John Paul II, Apostolic Letter "Rosarium Virginis Mariae"). In many countries there are already small communities, which can be made up of families living in the parishes or connected to the different ecclesial movements and new communities.
They meet regularly, around the Word of God, to share among themselves, and receive strength from it.
Some only rarely have the possibility to celebrate the Eucharist. They experience the sense of community and encounter the Word of God personally. Through the reading of the Bible they feel themselves loved personally by God. The service of the laity that leads these communities must be appreciated and promoted as they carry out a missionary service to which all the baptized are called.
Proposition 22
Word of God and prayerful reading
The synod proposes that all the faithful, including young people, be exhorted to approach the Scriptures through "prayerful" and assiduous "reading" (cf. "Dei Verbum," 25), in such a way that the dialogue with God becomes a daily reality of the people of God.
Therefore, it is important:
-- That the prayerful reading be profoundly related to the example of Mary and the saints in the history of the Church, as those who carried out the reading of the Word according to the Spirit;
-- That it be ensured that pastors, priests and deacons, and in a very special sense future priests, have adequate formation so that, in turn, they can form the people of God in this spiritual dynamic;
-- That the faithful be initiated -- in keeping with the circumstances, categories and cultures -- in the most appropriate method of prayerful reading, personal and/or community ("lectio divina," spiritual exercises in daily life, "Seven Steps" in Africa and in other places, various methods of prayer, sharing in the family and in the grassroots ecclesial communities, etc.);
-- That the practice of prayerful reading be encouraged, using liturgical texts that the Church proposes for the Sunday and daily Eucharistic celebration, to better understand the relation between Word and Eucharist;
-- That care be taken that the prayerful reading of the Scriptures, above all by the community, result in a commitment to charity (cf. Luke 4:18-19).
Conscious of the present widespread diffusion of "lectio divina" and of other similar methods, the synodal fathers see in them a true sign of hope and encourage all ecclesial leaders to multiply their efforts in this sense.
Proposition 23
Catechesis and sacred Scripture
Preferably, catechesis should have its roots in Christian revelation. It should take as model Jesus' pedagogy on the road to Emmaus.
On the road to Emmaus, Jesus opens the heart of the disciples to an understanding of the Scriptures (cf. Luke 24:27). His way of proceeding shows that the catechesis that plunges its roots in Christian revelation implies an explanation of the Scriptures, inviting us also to approach the men of today to transmit to them the Gospel of salvation:
-- With special attention to the youngest children;
-- To those in need of a more profound formation rooted in the Scriptures;
-- To catechumens who must be supported on their path, showing them the plan of God through the reading of sacred Scripture, preparing them to encounter the Lord in the sacraments of Christian initiation, to be committed in the community, and to be missionaries.
The pre-baptismal catechumenate is followed by a post-baptismal mistagogy, a continuing formation in which sacred Scripture and the Catechism of the Catholic Church must hold center place.
Proposition 24
Word of God and consecrated life
Consecrated life is born from listening to the Word of God; it receives the Gospel as its norm of life. In the school of the Word, it rediscovers its identity continually and becomes a "testificatio evangelica" for the Church and the world.
Called to be living "exegesis" of the Word of God (cf. Benedict XVI, Feb. 2, 2008), it itself is a word with which God continues speaking to the Church and the world.
The synod thanks consecrated persons for their testimony of the Gospel and their willingness to proclaim it in the geographical and cultural frontiers of the mission through their charismatic services.
At the same time, it exhorts them to take care of the personal and community spaces of listening to the Word of God, and to promote schools of biblical prayer open to the laity, above all young people.
They must be able to listen to the Word of God with the heart of the poor and express their response in a commitment to justice, peace and the integrity of creation.
The synod highlights the importance of contemplative life and its valuable contribution to the tradition of "lectio divina." Monastic communities are schools of spirituality and give strength to the life of local Churches. "The monastery, as spiritual oasis, points today's world to what is most important, in a word, the only decisive thing: there is an ultimate reason which makes life worth living, namely, God and his inscrutable Love" (Benedict XVI, Angelus, Nov. 18, 2007).
In contemplative life, the Word is received, prayed and celebrated. Care must be taken, therefore, so that these communities receive the biblical and theological formation appropriate to their life and mission.
Proposition 25
Need for two levels in exegetical research
The biblical hermeneutic proposed in "Dei Verbum," 12, continues to be of great present importance and efficacy, which envisages two different and correlative methodological levels.
The first level corresponds, in fact, to the so-called historical-critical methods that, in modern and contemporary research, often was used with fruitfulness and that entered the Catholic field, above all with the encyclical "Divino Afflante Spiritu" of the servant of God Pius XII. This method is necessary by the very nature of the history of salvation, which is not mythology, but a true history with its apex in the incarnation of the Word, divine and eternal, who comes to dwell in men's time (cf. John 1:14). The Bible and the history of salvation, therefore, also call for study with the methods of serious historical research.
The second methodological level necessary for a correct interpretation of the sacred Scriptures, corresponds to the nature, also divine, of human biblical words. The Second Vatican Council justly recalls that the Bible must be interpreted with the help of the same Holy Spirit who guided its writing.
Biblical hermeneutic cannot be considered carried out if -- along with the historical study of the texts -- it does not also seek its theological dimension in an adequate manner. "Dei Verbum" identifies and presents the three decisive references to arrive at the divine dimension and, therefore, to the theological meaning of the sacred Scriptures. It is a question of the content and the unity of the whole of Scripture, of the living tradition of the whole Church and, finally, of attention to the analogy of the faith. "Only where the two methodological levels are observed, the historical-critical and the theological, can one speak of a theological exegesis, an exegesis adequate to this book" (Benedict XVI, Oct. 14, 2008).
Proposition 26
To enlarge the perspective of today's exegetical study
The positive fruit contributed by the use of modern historical-critical research is undeniable; at the same time, however, it is necessary to look at the state of present-day exegetical studies by looking also at the difficulties. While current academic exegesis, including the Catholic, works at a very high level as regards the historical-critical methodology, including its happy and most recent integrations (cf. Pontifical Biblical Commission, "The Interpretation of the Bible in the Church"), the same cannot be said about the study of the theological dimension of the biblical texts. Sadly, the theological level indicated by the three elements of "Dei Verbum," 12 very often is almost absent.
The first consequence of such absence is that the Bible becomes for present-day readers a mere book of the past, incapable of speaking to our time. In these conditions, biblical exegesis runs the risk of becoming pure historiography and history of literature.
The second consequence, perhaps even graver, is the disappearance of the hermeneutics of the faith pointed out in "Dei Verbum." Instead of believing hermeneutics, what is then insinuated in fact is a positivist and secular hermeneutics that denies the possibility of the presence and access of the divine in the history of man.
The synodal fathers, while sincerely thanking the many exegetes and theologians that have given and give essential help in the profound discovery of the Scriptures, request from all a growing commitment in order to reach with greater force and clarity the theological level of biblical interpretation. To truly arrive at a growing love for the Scriptures, hoped for by the Council, greater care must be taken to apply the principles that Dei Verbum itself pointed out with thoroughness and clarity.
Proposition 27
To overcome the dualism between exegesis and theology
For the life and mission of the Church, and for the future of the faith within contemporary cultures, it is necessary to overcome the dualism between exegesis and theology. Sadly, not infrequently an unproductive separation between exegesis and theology occurs even at the highest academic levels.
A worrying consequence is uncertainty and scarce solidity in the intellectual formative path including that of some future candidates to ecclesial ministries. Biblical theology and systematic theology are two dimensions of that unique reality that we call theology.
The synodal fathers, therefore, with esteem address an appeal, both to theologians as well as exegetes, so that, with a clearer and more harmonious collaboration, they will not fail to give contemporary theology the force of the Scriptures, and not reduce the study of the Scriptures to the historiographic dimension of the inspired texts.
"When exegesis is not theology, Scripture cannot be the soul of theology and, vice-versa, when theology is not essentially interpretation of Scripture in the Church, such theology loses its foundation" (Benedict XVI, Oct. 14, 2008).
Proposition 28
Dialogue between exegetes, theologians and pastors
Episcopal conferences are requested to favor regularly meetings between pastors, theologians and exegetes to promote greater communion in service to the Word of God.
We hope that exegetes and theologians will be able to share ever better the fruits of their science for the enhancement of the faith and the edification of the People of God, always keeping in mind the characteristic dimensions of the Catholic interpretation of the Bible (cf. Pontifical Biblical Commission, "The Interpretation of the Bible in the Church," III).
Proposition 29
Difficulty in the reading of the Old Testament
At times difficulties arise in reading the Old Testament because of texts that contain elements of violence, injustice, immorality and scarce exemplarity, even in important biblical figures.
Consequently, an adequate preparation of the faithful is required for reading these passages and a formation that teaches them to read the texts in their historical and literary context, so that a Christian reading is favored. The latter has as central hermeneutical key the Gospel and the new commandment of Jesus Christ fulfilled in the paschal mystery. Hence, it is recommended that the reading of the Old Testament not be neglected, which, despite some difficulties, is essential to fully understand the history of salvation (cf. "Dei Verbum," 15).
Proposition 30
Biblical pastoral ministry
"Dei Verbum" exhorts that the Word of God not only be made the soul of theology but also the soul of the whole of pastoral care, of life and of the mission of the Church (cf. "Dei Verbum," 24). Bishops must be the first promoters of this dynamic in their dioceses. To be a herald and a credible herald, the bishop must first nourish himself with the Word of God, so that he can sustain and make ever more fruitful his own episcopal ministry. The synod recommends increasing "biblical pastoral ministry" not in juxtaposition to other forms of pastoral care but as biblical animation of the whole of pastoral care.
Under the guidance of pastors, all the baptized participate in the mission of the Church. The synodal fathers wish to express their most profound esteem and gratitude, as well as to encourage the service of evangelization that so many lay people, especially women, offer with generosity and commitment in communities spread throughout the world, following the example of Mary Magdalene, first witness of paschal joy.
Proposition 31
Word of God and priests
The Word of God is indispensable to form the heart of a good pastor, minister of the Word. To this end, "Pastores Dabo Vobis" recalls: "The priest must be the first 'believer' of the Word, with full consciousness that the words of his ministry are not 'his' but of him who has sent him. He is not the owner of this Word; he is servant. He is not the sole owner of this Word; he is debtor vis-à-vis the People of God" (John Paul II, post-synodal apostolic exhortation "Pastores Dabo Vobis," 26). Priests, especially parish priests, are called to nourish themselves every day with the sacred Scriptures and to communicate them with wisdom and generosity to the faithful entrusted to their care.
Proposition 32
Formation of candidates to holy orders
Candidates to the priesthood must learn to love the Word of God. Therefore, Scripture should be the soul of their theological formation, underlining the indispensable circularity between exegesis, theology, spirituality and mission. Hence, the formation of priests should include multiple approaches to Scripture.
-- Prayerful reading of "lectio divina," both personal as well as in community, in the framework of a first reading of the Bible. It will be necessary to continue it during the whole process of formation, taking into account what the Church establishes in regard to retreats and spiritual exercises in the education of seminarians.
-- Nourish himself assiduously with the Word of God, also through the richness of the Divine Office.
-- The discovery of exegesis in its various methods. A precise and ample study is necessary of the hermeneutical rules to overcome the risks of an arbitrary interpretation. The methods of the exegesis must be understood in an appropriate manner, with its possibilities and limits, allowing for correct and fruitful understanding of the Word of God.
-- Knowledge of the history of what produced the reading of the Scriptures in the Fathers of the Church, the saints, the doctors and the masters of spirituality down to our day.
-- Intensification, during the seminary years, of the formation for preaching, and vigilance of permanent formation during the exercise of the ministry, so that the homily can speak to those who hear it (cf. Acts 2:37).
-- Parallel to formation in the seminary, future priests will be invited to take part in meetings with lay groups or associations, gathered around the Word of God. These meetings, held during a sufficiently long amount of time, will foster in future ministers the experience and taste for hearing what the Holy Spirit inspires in believers gathered as Church, whether they are young or old. Serious study of philosophy must not be neglected; it will lead to evaluate with clarity the assumptions and implications contained in the various hermeneutics applied to the study of the Bible (cf. "Optatam Totius," 15).
To this end, it is hoped that philosophic and cultural thought (art and music) open to transcendence will be addressed and taught in philosophic faculties, so that disciples can hear and understand better the Word of God, the only one that can satisfy the desires of the human heart (cf. "Fides et Ratio," 83).
What is hoped for is a renewal of academic programs (cf. John Paul II, apostolic constitution "Sapientia Christiana") so that the systematic study of theology in the light of sacred Scripture is manifested better.
Moreover, a revision of the courses in seminaries and in houses of formation must take care that the Word of God has its due place in the various dimensions of formation.
Proposition 33
Biblical formation of Christians
Love of the Bible is a grace of the Holy Spirit that permeates the whole life of the believer. Hence, Christians must be formed in appreciation of this gift of God. "If you knew the gift of God" (John 4:10), says the Lord.
Hence, it is hoped that in each cultural region centers of formation will be established for the laity and for missionaries of the Word, where they learn to understand, live and proclaim the Word of God. Moreover, that institutes specialized in biblical studies are created so that exegetes may have solid theological understanding and sensibility to the contexts of their mission. This can also be done by a re-examination or reinforcement of existing structures, such as seminaries and faculties.
Finally, it is necessary to offer adequate formation in biblical tongues to persons who are translators of the Bible into various modern languages.
Proposition 34
Promoting the Bible among the youth
As Jesus invited a youth to follow him, so the invitation must be proposed again today to boys, adolescents and young men so that they can find the answer to their search in the word of the Lord. In promoting the Bible among youth, Benedict XVI's invitation will be taken into account: "Dear young people, I exhort you to acquire familiarity with the Bible, to have it at hand so that it will be for you as a compass that indicates the path to follow (Message to the 20th World Youth Day, April 9, 2006). It is hoped that Scripture will be presented in its vocational implications, so that it will help and orient many young people in their vocational decision, even up to total consecration. That the Christian community receive, hear and support the young generations with love, so that they are initiated in knowledge of the Scriptures by educators, true and impassioned witnesses of the Word of God. In this way, that young people may also be led to love and communicate the Gospel, above all to their contemporaries.
Proposition 35
Bible and health ministry
During his life, Jesus took care of and healed the sick and showed in this service of his a sign of the presence of the Kingdom of God (cf. Luke 7:22). Yet today, Scriptures continue to offer the sick and all those who suffer a word of consolation and encouragement, and also of spiritual and physical healing. The prayer of the Psalms touches one profoundly and gives each one the very words of God to express their own suffering, and also their own hope. Hence, the synodal fathers exhort all those who approach persons afflicted by all sorts of evil to take to them humbly but audaciously the vivifying Word of the Lord Jesus both in Scripture as well as in the Eucharist. Indispensable also today is that the Word of God inspire the whole of health pastoral care, leading the sick to discover through faith that their suffering makes them capable of participating in the redeeming suffering of Christ (cf. 2 Corinthians 4:8-11. 14).
Proposition 36
Sacred Scripture and Christian unity
The Bible is truly a privileged place of encounter between the different Churches and ecclesial communities. To listen to the Scriptures together makes us live a real though not full communion (cf. "Relatio Post Disceptationem," 36).
"To listen together to the Word of God, to practice the 'lectio divina' of the Bible (...) is a path to follow to attain the unity of the faith, as response to the listening of the Word" (Benedict XVI's Address, Jan. 25, 2007). Hence, common listening of the Scriptures stimulates the dialogue of charity and makes that of truth grow. An open ecumenical problem is the understanding of the individual authorized in the interpretation of the Church (especially the magisterium); therefore, common study and biblical research should be intensified. Likewise, common efforts in the translations and diffusion of the Bible must be intensified, as well as inter-confessional celebrations of listening to the Word of God.
Proposition 37
Presence of His Holiness Bartholomew I
The synodal fathers thank God for the presence and interventions of the fraternal delegates, representatives of other Churches and ecclesial communities and, in a special way, for the prayer of Vespers presided over by the Holy Father Benedict XVI, together with His Holiness Bartholomew I, ecumenical patriarch of Constantinople. The words of the ecumenical patriarch addressed to the synodal fathers have made it possible to experience a profound spiritual joy and to have a living experience of real and profound communion, though still not perfect; in them we have tasted the beauty of the Word of God, read in the light of the sacred liturgy and of the fathers, a spiritual reading strongly contextualized in our time.
Thus, we have seen that, going to the heart of sacred Scripture, we really find the Word in the words, which opens the eyes of the faithful to respond to the challenges of today's world. Moreover, we have shared the joyful experience of having common Fathers in the East and West. May this meeting become a fervent prayer to the one Lord that Jesus' prayer "Ut omnes unum sint" may be a reality as soon as possible (John 17:20).
THIRD PART: THE WORD OF GOD IN THE MISSION OF THE CHURCH
Proposition 38
Missionary task of all the baptized
The mission to proclaim the Word of God is a task of all the disciples of Jesus Christ as a consequence of their baptism. This awareness must be deepened in every parish, community and Catholic organization. Initiatives must be proposed that make the Word of God reach all, especially baptized brothers who are not sufficiently evangelized. Given that the Word of God was made flesh to communicate with men, a privileged way to know it is through an encounter with witnesses that make it present and alive. By the force of their own charism experience, a special collaboration is contributed in the mission by missionary institutes. Moreover, the reality of the new ecclesial movements is an extraordinary richness of the evangelizing force of the Church at this time, so much so as to stimulate the Church to develop new forms of proclaiming the Gospel.
The laity is called to rediscover its responsibility to execute its prophetic task, which stems for them directly from their baptism, and witness to the Gospel in daily life: at home, at work and wherever they are. This witness often leads to persecution of the faithful because of the Gospel. The synod appeals to leaders in public life to guarantee religious liberty. Moreover, it is necessary to open itineraries of Christian initiation in those who, through listening to the Word, the celebration of the Eucharist and brotherly love lived in community, might practice an ever more adult faith. To be considered is the new question stemming from mobility and the migratory phenomenon, which opens new prospects of evangelization, because immigrants not only need to be evangelized but they themselves can be agents of evangelization.
Proposition 39
Word of God and commitment in the world
The Word of God, contained in the sacred Scriptures and in the living Tradition of the Church, helps the mind and heart of men to understand and love all the human realities and creation. In fact, it helps to recognize the signs of God in all man's fatigues directed to making the world more just and habitable; it helps in identifying the "signs of the times" present in history; stimulates believers to commit themselves in favor of those who suffer and are victims of injustices. The struggle for justice and transformation is an integral part of evangelization (cf. "Evangelii Nuntiandi," 19).
The synodal fathers direct a special thought to those who, as believers, are committed to political and social life. They desire that the Word of God sustain their forms of testimony as well as inspire their action in the world, in search of the true good of all, and in respect of the dignity of every person. Hence, it is necessary that they be prepared through an adequate education according to the principles of the social doctrine of the Church.
Proposition 40
Word of God and liturgical art
The great tradition of East and West has always esteemed all the artistic expressions, specifically sacred images, inspired in sacred Scripture.
We appreciate all artists enamored of beauty: poets, men of letters, painters, sculptors, musicians, people of the theater and cinema. They have contributed to the decoration of our churches, to the celebration of our faith, to the enrichment of our liturgy and, at the same time, many of them have helped to make the invisible world perceptible and to translate the divine message in the language of forms and figures. For all this, the synod manifests its profound gratitude.
In every cultural area a new epoch must be aroused in which art can re-encounter biblical inspiration and be an instrument capable of proclaiming, singing, and enabling contemplation of the manifestation of the Word of God.
In the construction of churches, bishops, duly helped, must endeavor to make these places adequate for the proclamation of the Word, for meditation and for the Eucharistic celebration. Sacred spaces, also outside liturgical action, must be eloquent, presenting the Christian mystery related with the Word of God.
INTRODUCTION
Proposition 1
Documents that were presented to the Supreme Pontiff
Presented for the consideration of the Supreme Pontiff -- in addition to the documents on the Word of God in the life and mission of the Church relating to this Synod, namely the lineamenta, the instrumentum laboris, the reports before and after discussion, and the texts of the interventions, whether those presented in the hall or those written, the reports of the minor circles and their discussions -- above all some specific proposals, which the fathers held to be of particular importance.
The synodal fathers humbly requested the Holy Father to take the opportunity to offer a document on the mystery of the Word of God in the life and mission of the Church, also in the light of the Year dedicated to St. Paul, Apostle of the Gentiles, on the 2,000th anniversary of his birth.
Proposition 2
From the dogmatic constitution "Dei Verbum" to the synod on the Word of God
The synodal fathers, at more than 40 years after the promulgation of the dogmatic constitution on the divine revelation "Dei Verbum" to the work of the Vatican II ecumenical council, acknowledge with gratitude the great benefits contributed by this document to the life of the Church, at the exegetic, theological, spiritual, pastoral and ecumenical level.
Throughout the history of the "intellectus fidei" and of Christian doctrine, this constitution brought to light the Trinitarian and historic salvific horizon of revelation.
In these years the ecclesial awareness has undoubtedly grown that Jesus Christ, God's Word incarnate, "by the very fact of his presence and with the manifestation he makes of himself with words and works, with signs and miracles, and especially with his death and his resurrection from the dead, and at last with the sending of the Spirit of truth, fulfills and completes Revelation and corroborates it with the divine testimony, that is that God is with us to deliver us from the darkness of sin and death and resurrect us for eternal life" ("Dei Verbum," 4).
All this has allowed for further reflection on the infinite value of the Word of God that is given to us in sacred Scripture, as inspired testimony of revelation, which with the living Tradition of the Church constitutes the supreme rule of faith (cf. "Dei Verbum," 21). It is this same Word that is kept and interpreted faithfully by the Magisterium (cf. "Dei Verbum," 10), which is celebrated in the sacred Liturgy and which gives itself to us in the Eucharist as bread of eternal life (cf. John 6).
Treasuring all that emerged in these years, the Church feels today the need to reflect further on the mystery of the Word of God in its different articulations and pastoral implications. Hence, this synodal assembly expresses the hope that all the faithful will grow in the awareness of the mystery of Christ, only savior and mediator between God and men (cf. 1 Timothy 2:5; Hebrews 9:15), and the Church renewed by the religious hearing of the Word of God might undertake a new missionary season, proclaiming the Good News to all men.
FIRST PART: THE WORD OF GOD IN THE FAITH OF THE CHURCH
Proposition 3
Analogy "Verbi Dei"
The expression Word of God is analogical. It refers first of all to the Word of God in Person who is the Only-begotten Son of God, born of the Father before all ages, Word of God made flesh (cf. John 18) is the unique and definitive Word entrusted to humanity. To receive the Revelation, man must open his mind and heart to the action of the Holy Spirit that makes him understand the Word of God present in the sacred Scriptures. Man responds to God in full liberty with the obedience of the faith (cf. Romans 1:5; 2 Corinthians 10:5-6; "Dei Verbum," 5).
Mary, Mother of Jesus, personifies this obedience of the faith in an exemplary manner, she is also the archetype of the faith of the Church that hears and receives the Word of God.
Proposition 4
Dialogical Dimension of Revelation
When dialogue refers to Revelation it implies the primacy of the Word of God addressed to man. In his great love, in fact, God willed to encounter humanity and took the initiative to speak to men calling them to share in his very life. The specificity of Christianity is manifested in the event of Jesus Christ, summit of Revelation, fulfillment of the promises of God and mediator of the encounter between man and God. He, "that has revealed God to us" (cf. John 1:18), is the unique and definitive Word entrusted to mankind. To receive the Revelation, man must open his mind and heart to the action of the Holy Spirit who makes him understand the Word of God present in the sacred Scriptures. Man responds to God in full liberty with the obedience of the faith (cf. Romans 1:5; 2 Corinthians 10:5-6; "Dei Verbum," 5).
Mary, Mother of Jesus, personifies this obedience of the faith in an exemplary way; she is also archetype of the faith of the Church that listens to and receives the Word of God.
Proposition 5
Holy Spirit and Word of God
The sacred Scriptures, being a gift entrusted by the Holy Spirit to the Church Bride of Christ, have in the Church their own hermeneutical place.
The Spirit himself, who is Author of the sacred Scriptures, is also guide of their correct interpretation in the formation of the "fides Ecclesiae" through time.
The Synod recommended to pastors to remind all those baptized of the role of the Holy Spirit in inspiration (cf. "Dei Verbum," 11), in the interpretation and understanding of the sacred Scriptures (cf. "Dei Verbum," 12).
Consequently, all of us disciples are invited to invoke the Holy Spirit frequently, so that he will lead us to ever more profound knowledge of the Word of God and to the testimony of our faith (cf. John 15:26-27). They remind the faithful that the sacred Scriptures close evoking the common cry of the Spirit and the Bride: "Come Lord Jesus" (cf. Revelation 22:17-20).
Proposition 6
Patristic reading of Scripture
Not to be neglected for the interpretation of the biblical text, is the Patristic reading of Scripture, which distinguishes two senses: literal and spiritual. The literal sense is that signified by the words of Scripture and found among the scientific instruments of critical exegesis. The spiritual sense concerns also the reality of the events of which Scripture speaks, taking into account the living Tradition of the whole Church and of the analogy of the faith, which implies the intrinsic connection of the truths of the faith among them and in the totality of the design of divine Revelation.
Proposition 7
Unity between Word of God and Eucharist
It is important to consider the profound unity between the Word of God and the Eucharist (cf. "Dei Verbum," 21), as expressed by some particular texts, such as John 6:35-58; Luke 24:13-35, in such a way as to overcome the dichotomy between the two realities, which is often present in theological and pastoral reflection. In this way the connection with the preceding Synod on the Eucharist will become more evident.
The Word of God is made sacramental flesh in the Eucharistic event and leads Sacred Scripture to its fulfillment. The Eucharist is a hermeneutic principle of Sacred Scripture, as Sacred Scripture illumines and explains the Eucharistic mystery. In this sense the Synodal Fathers hope that a theological reflection on the sacramentality of the Word of God might be promoted. Without the recognition of the real presence of the Lord in the Eucharist, the intelligence of Sacred Scripture remains unfulfilled.
Proposition 8
Word of reconciliation and conversion
The Word of God is word of reconciliation because in it God reconciles all things to himself (cf. 2 Corinthians 5:18-20; Ephesians 1:10). God's merciful forgiveness, incarnated in Jesus, raises the sinner.
The importance of the Word of God in the sacraments of healing (Penance and Anointing) must be underlined. The Church must be the community that, reconciled by that Word that is Jesus Christ (cf. Ephesians 2:14-18; Colossians 1:22), offers all a space of reconciliation, of mercy and of forgiveness.
The healing force of the Word of God is a living call to a constant personal conversion in the listener himself and an incentive to a courageous proclamation of reconciliation offered by the Father in Christ (cf. 2 Corinthians 5:20-21).
In these days of conflicts of all kinds and of inter-religious tensions, in fidelity to the work of reconciliation fulfilled by God in Jesus, Catholics are committed to give example of reconciliation, seeking to share the same human, ethical and religious values in their relationship with God and with others. Thus they seek to construct a just and peaceful society.
Proposition 9
Encounter with the Word in reading sacred Scripture
This Synod re-proposes forcefully to all the faithful the encounter with Jesus, Word of God made flesh, as event of grace that reoccurs in the reading and hearing of the Sacred Scriptures. Taking up a thought shared by the Fathers, Saint Cyprian reminds: "Attend assiduously to prayer and to "lectio divina." When you pray you speak with God, when you read it is God who speaks with you" ("Ad Donatum," 15).
Hence, we sincerely hope that from this assembly a new season will spring of great love for sacred Scripture on the part of all the members of the People of God, so that from their prayerful and faithful reading in time the relationship with the very person of Jesus will be deepened. In this prospective, it is hoped -- in so far as possible -- that each of the faithful will personally possess the Bible (cf. Deuteronomy 17:18-20) and enjoy the benefits of the special indulgence connected with the reading of Scripture (cf. "Indulgentiarum Doctrina," 30).
Proposition 10
The Old Testament in the Christian Bible
Jesus prayed the psalms and read the laws and the prophets, quoting them in his preaching and presenting himself as the fulfillment of Scripture (cf. Matthew 5:17; Luke 4:21; 24:27; John 5:46). The New Testament has drawn constantly from the Old Testament the words and expressions that allow it to recount and explain the life, death and resurrection of Jesus (cf. Matthew 1-2 and "Es passim"; Mark 6:3; Luke 24:25-31). At the same time, of the rest, his death and resurrection "gave these same texts a fullness of meaning that at first was inconceivable" (Pontifical Biblical Commission, "The Interpretation of the Bible in the Church," III A 2).
Consequently, apostolic faith in Jesus is proclaimed "according to the Scriptures" (cf. 1 Corinthians 15) and presents Jesus Christ as the "yes" of God to all the promises (cf. 2 Corinthians 1:20).
For these reasons, knowledge of the Old Testament is indispensable for those who believe in the Gospel of Jesus Christ, because -- according to the word of St. Augustine -- the New Testament is concealed in the Old and the Old is revealed in the New (cf. "Quaestiones in Heptateucum," 2, 73).
Hence, we hope that in the preaching and in catechesis due account will be taken of the pages of the Old Testament, explaining it appropriately in the context of the history of salvation and help the People of God to appreciate it in the light of faith in Jesus Lord.
Proposition 11
Word of God and charity toward the poor
One of the characteristic features of sacred Scripture is the revelation of God's predilection for the poor (cf. Matthew 25:31-46). Jesus of Nazareth, Word of God incarnate, went through this world doing good (cf. Acts 10:35). The Word of God, willingly received, generates abundantly in the Church charity and justice towards all, above all towards the poor.
As the encyclical "Deus Caritas Est" teaches, the first to have the right to the proclamation of the Gospel are in fact the poor, in need not only of bread but also of words of life. However, the poor are only the recipients of charity, but also agents of evangelization, in as much as they are open to God and generous in sharing with others. Pastors are called to listen to them, to learn from them, to guide them in their faith and to motivate them to be architects of their own history. Deacons in charge of the service of charity have a particular responsibility in this ambit. The Synod encourages them in their ministry.
Proposition 12
Inspiration and truth of the Bible
The Synod proposes that the Congregation for the Doctrine of the Faith clarify the concepts of inspiration and truth of the Bible, as well as their reciprocal relationship, in order to understand better the teaching of "Dei Verbum" 11. In particular, it is necessary to highlight the originality of the Catholic biblical hermeneutics in this field.
Proposition 13
Word of God and natural law
The synodal fathers are well aware of the great challenges present in the current historical moment. One of these touches the enormous development that science has realized in regard to knowledge of nature.
Paradoxically, the more this knowledge increases the less one sees the ethical message that stems from the same. In the history of thought, ancient philosophers already used to call this principle "lex naturalis" or natural moral law. As Pope Benedict XVI has recalled, this expression seems to have been made incomprehensible today "because of a concept of nature that is no longer metaphysical, but only empirical. The fact that nature, being itself is no longer permeable to a moral message, creates a sense of disorientation that makes decisions of daily life precarious and uncertain" (Feb. 12, 2007).
In the light of the teaching of sacred Scripture, as recalled above all by the Apostle Paul in the Letter to the Romans (cf. Romans 2:14-15), it is good to underline that this law is written in the depth of the heart of each person and each one can access it. Its basic principle is that one must "do good and avoid evil"; a truth that is evidently imposed on all and from which other principles stem that regulate ethical judgment on the rights and duties of each one. It is good to recall that to be nourished by the Word of God also increases knowledge of the natural law and allows for progress of the moral conscience. Hence, the synod recommends to all pastors that they have special solicitude in which the ministers of the Word are sensitive to the rediscovery of the natural law and its function in the formation of consciences.
SECOND PART: THE WORD OF GOD IN THE LIFE OF THE CHURCH
Proposition 14
Word of God and liturgy
The assembly, convoked and gathered by the Spirit to hear the proclamation of the Word of God, is transformed by the same action of the Spirit that is manifested in the celebration.
In fact, there, where the Church is, Lord's Spirit is; and where the Lord's Spirit is, the Church also is (cf. Saint Irenaeus, "Adversus Haereses," III, 24, 1).
The synodal fathers reaffirm that the liturgy is the privileged place in which the Word of God is fully expressed, both in the celebration of the sacraments as above all in the Eucharist, in the Liturgy of the Hours and in the liturgical year. The mystery of salvation narrated in sacred Scripture finds in the liturgy its own place of proclamation, listening and acting.
For this reason, it is imperative that:
-- The book of sacred Scripture, even outside liturgical action, has a visible and honorable place in the church.
-- Silence should be encouraged after the first and second reading and after the homily is finished, as suggested in the General Order of the Roman Missal (cf. No. 56).
-- Celebrations of the Word of God are provided, centered on the Sunday readings.
-- Readings of sacred Scripture be proclaimed from worthy liturgical books, namely the lectionaries and the Gospel, to be treated with the most profound respect for the Word of God they contain.
-- Highlight the role of the servers of the proclamation: readers and cantors.
-- Men and women lectors be adequately formed, so that they can proclaim the Word of God in a clear and comprehensible way. The latter must be invited to study and witness with their life the contents of the Word they read.
-- The Word of God be proclaimed in a clear way, with control of the dynamics of communication.
-- Persons for whom the reception of the Word of God, communicated in the usual way is difficult as well as persons with sight or hearing disabilities not be forgotten.
-- Competent and effective use be made of acoustic instruments.
Moreover, the synodal fathers feel the duty to remind of the grave responsibility of those who preside over the Eucharist so that the texts of sacred Scripture are never substituted by other texts. No text of spirituality or literature can have the value and wealth contained in sacred Scripture, which is the Word of God.
Proposition 15
Homiletic updating and "Directory on the Homily"
The homily that updates the proclaimed Word: "Today this scripture has been fulfilled in your hearing" (Luke 4:21). It leads to the mystery celebrated, invites to mission and shares the joys and sorrows, the hopes and fears of the faithful, thus disposing the assembly both to the profession of faith (Creed) as well as the universal prayer of the Mass.
There should be a homily in all Masses "cum populo," even during the week. It is necessary that preachers (bishops, priests, deacons) prepare themselves in prayer, so that they preach with conviction and passion. They must ask themselves three questions:
-- What do the proclaimed readings say?
-- What do they say to me?
-- What must I say to the community, taking into account its concrete situation?
The preacher should above all allow himself to be questioned first by the Word of God he proclaims. The homily must be nourished by doctrine and transmit the teaching of the Church to strengthen the faith, call to conversion in the framework of the celebration and prepare for the action of the Eucharistic paschal mystery.
To help the preacher in the ministry of the Word, and in continuity with the teaching of the post-synodal apostolic "Exhortation Sacramentum Caritatis" (No. 46), the synodal fathers desire the elaboration of a "Directory on the Homily," which should show, together with the principles of homiletics and of the art of communication, the content of the biblical topics that appear in the lectionaries that are used in the liturgy.
Proposition 16
Lectionary
It is recommended that an examination of the Roman Lectionary be initiated to see if the present selection and ordering of the readings are really adequate to the mission of the Church at this historic moment. Specifically, the relation of the reading of the Old Testament with the evangelical pericope should be reconsidered, so that it does not imply a too restrictive reading of the Old Testament or the exclusion of important passages.
The revision of a Lectionary could be done in dialogue with ecumenical counterparts who use this common Lectionary.
It is desirable that an authoritative examination of the problem of the Lectionary be carried out in the liturgies of Oriental Catholic Churches.
Proposition 17
Ministry of the Word and women
The synodal fathers acknowledge and encourage the service of the laity in the transmission of the faith. On this point, women especially have an indispensable role above all in the family and in catechesis. In fact, they are able to awaken interest in the Word, the personal relationship with God, and to communicate the meaning of forgiveness and evangelical sharing.
It is desirable that the ministry of the lector be open also to women, so that the Christian community will recognize their role as heralds of the Word.
Proposition 18
Celebrations of the Word of God
The celebration of the Word of God is recommended according to the different forms received from the liturgical tradition (cf. SC 35). Many ecclesial communities, which do not have the possibility of the Sunday Eucharistic celebration, find in the celebration of the Word the food for their faith and for Christian testimony.
The celebration of the Word is one of the privileged places of encounter with the Lord, because in this proclamation, Christ makes himself present and continues to speak to his people (cf. SC 7). Even in the midst of today's noise, which makes effective listening very difficult, the faithful are encouraged to cultivate a disposition of interior silence and of listening to the Word of God that transforms life.
The Synodal Fathers recommend that ritual directories be formulated, based on the experience of Churches in which formed catechists regularly lead Sunday assemblies round the Word of God. The purpose is to avoid such celebrations being confused with the Eucharistic liturgy.
Reception of the Word, the prayer of praise, thanksgiving and petition, which make up the celebration of the Word of God, are manifestations of the Spirit in the heart of the faithful and in the Christian assembly, gathered round the Word of God. The Holy Spirit, in fact, makes the proclaimed and celebrated Word of God fruitful in the heart and life of those who receive it.
We also believe that pilgrimages, celebrations, different forms of popular piety, the missions, spiritual retreats and special days of penance, reparation and forgiveness are a concrete opportunity, offered to the faithful to celebrate the Word of God and enhance their knowledge.
Proposition 19
Liturgy of the Hours
The Liturgy of the Hours is a privileged way to hear the Word of God because it puts the faithful in contact with sacred Scripture and with the living Tradition of the Church. Hence, the Synod hopes that the faithful will participate in the Liturgy of the Hours, above all in lauds and vespers. Hence, it would be useful to prepare a simple form of the Liturgy of the Hours where it does not exist yet.
Bishops, priests, deacons, religious and those already delegated to it by the Church must remember their sacred duty to pray the Liturgy of the Hours. This is very much recommended to the lay faithful, so that this liturgy becomes, in an even greater sense, the prayer of the whole Church.
Proposition 20
Word of God, marriage and family
The Word of God is at the origin of marriage (cf. Genesis 2:24). Jesus himself inscribed marriage among the institutions of his Kingdom (cf. Matthew 19:4-8), giving it a sacramental statute. In the sacramental celebration, the man and woman pronounce a prophetic word of reciprocal self-giving, being "one flesh," sign of the mystery of the union of Christ and the Church (cf. Ephesians 5:32). Through the fidelity and unity of family life, spouses are to their children the first heralds of the Word of God. They must be supported and helped in developing prayer in the family, the domestic celebration of the Word, reading of the Bible and other forms of prayer.
Spouses must remember that the Word of God is a valuable support also in the difficulties of conjugal and family life.
Proposition 21
Word of God and small communities
The synod recommends the formation of small ecclesial communities where the Word of God is heard, studied and prayed, also in the form of the rosary as biblical meditation (cf. John Paul II, Apostolic Letter "Rosarium Virginis Mariae"). In many countries there are already small communities, which can be made up of families living in the parishes or connected to the different ecclesial movements and new communities.
They meet regularly, around the Word of God, to share among themselves, and receive strength from it.
Some only rarely have the possibility to celebrate the Eucharist. They experience the sense of community and encounter the Word of God personally. Through the reading of the Bible they feel themselves loved personally by God. The service of the laity that leads these communities must be appreciated and promoted as they carry out a missionary service to which all the baptized are called.
Proposition 22
Word of God and prayerful reading
The synod proposes that all the faithful, including young people, be exhorted to approach the Scriptures through "prayerful" and assiduous "reading" (cf. "Dei Verbum," 25), in such a way that the dialogue with God becomes a daily reality of the people of God.
Therefore, it is important:
-- That the prayerful reading be profoundly related to the example of Mary and the saints in the history of the Church, as those who carried out the reading of the Word according to the Spirit;
-- That it be ensured that pastors, priests and deacons, and in a very special sense future priests, have adequate formation so that, in turn, they can form the people of God in this spiritual dynamic;
-- That the faithful be initiated -- in keeping with the circumstances, categories and cultures -- in the most appropriate method of prayerful reading, personal and/or community ("lectio divina," spiritual exercises in daily life, "Seven Steps" in Africa and in other places, various methods of prayer, sharing in the family and in the grassroots ecclesial communities, etc.);
-- That the practice of prayerful reading be encouraged, using liturgical texts that the Church proposes for the Sunday and daily Eucharistic celebration, to better understand the relation between Word and Eucharist;
-- That care be taken that the prayerful reading of the Scriptures, above all by the community, result in a commitment to charity (cf. Luke 4:18-19).
Conscious of the present widespread diffusion of "lectio divina" and of other similar methods, the synodal fathers see in them a true sign of hope and encourage all ecclesial leaders to multiply their efforts in this sense.
Proposition 23
Catechesis and sacred Scripture
Preferably, catechesis should have its roots in Christian revelation. It should take as model Jesus' pedagogy on the road to Emmaus.
On the road to Emmaus, Jesus opens the heart of the disciples to an understanding of the Scriptures (cf. Luke 24:27). His way of proceeding shows that the catechesis that plunges its roots in Christian revelation implies an explanation of the Scriptures, inviting us also to approach the men of today to transmit to them the Gospel of salvation:
-- With special attention to the youngest children;
-- To those in need of a more profound formation rooted in the Scriptures;
-- To catechumens who must be supported on their path, showing them the plan of God through the reading of sacred Scripture, preparing them to encounter the Lord in the sacraments of Christian initiation, to be committed in the community, and to be missionaries.
The pre-baptismal catechumenate is followed by a post-baptismal mistagogy, a continuing formation in which sacred Scripture and the Catechism of the Catholic Church must hold center place.
Proposition 24
Word of God and consecrated life
Consecrated life is born from listening to the Word of God; it receives the Gospel as its norm of life. In the school of the Word, it rediscovers its identity continually and becomes a "testificatio evangelica" for the Church and the world.
Called to be living "exegesis" of the Word of God (cf. Benedict XVI, Feb. 2, 2008), it itself is a word with which God continues speaking to the Church and the world.
The synod thanks consecrated persons for their testimony of the Gospel and their willingness to proclaim it in the geographical and cultural frontiers of the mission through their charismatic services.
At the same time, it exhorts them to take care of the personal and community spaces of listening to the Word of God, and to promote schools of biblical prayer open to the laity, above all young people.
They must be able to listen to the Word of God with the heart of the poor and express their response in a commitment to justice, peace and the integrity of creation.
The synod highlights the importance of contemplative life and its valuable contribution to the tradition of "lectio divina." Monastic communities are schools of spirituality and give strength to the life of local Churches. "The monastery, as spiritual oasis, points today's world to what is most important, in a word, the only decisive thing: there is an ultimate reason which makes life worth living, namely, God and his inscrutable Love" (Benedict XVI, Angelus, Nov. 18, 2007).
In contemplative life, the Word is received, prayed and celebrated. Care must be taken, therefore, so that these communities receive the biblical and theological formation appropriate to their life and mission.
Proposition 25
Need for two levels in exegetical research
The biblical hermeneutic proposed in "Dei Verbum," 12, continues to be of great present importance and efficacy, which envisages two different and correlative methodological levels.
The first level corresponds, in fact, to the so-called historical-critical methods that, in modern and contemporary research, often was used with fruitfulness and that entered the Catholic field, above all with the encyclical "Divino Afflante Spiritu" of the servant of God Pius XII. This method is necessary by the very nature of the history of salvation, which is not mythology, but a true history with its apex in the incarnation of the Word, divine and eternal, who comes to dwell in men's time (cf. John 1:14). The Bible and the history of salvation, therefore, also call for study with the methods of serious historical research.
The second methodological level necessary for a correct interpretation of the sacred Scriptures, corresponds to the nature, also divine, of human biblical words. The Second Vatican Council justly recalls that the Bible must be interpreted with the help of the same Holy Spirit who guided its writing.
Biblical hermeneutic cannot be considered carried out if -- along with the historical study of the texts -- it does not also seek its theological dimension in an adequate manner. "Dei Verbum" identifies and presents the three decisive references to arrive at the divine dimension and, therefore, to the theological meaning of the sacred Scriptures. It is a question of the content and the unity of the whole of Scripture, of the living tradition of the whole Church and, finally, of attention to the analogy of the faith. "Only where the two methodological levels are observed, the historical-critical and the theological, can one speak of a theological exegesis, an exegesis adequate to this book" (Benedict XVI, Oct. 14, 2008).
Proposition 26
To enlarge the perspective of today's exegetical study
The positive fruit contributed by the use of modern historical-critical research is undeniable; at the same time, however, it is necessary to look at the state of present-day exegetical studies by looking also at the difficulties. While current academic exegesis, including the Catholic, works at a very high level as regards the historical-critical methodology, including its happy and most recent integrations (cf. Pontifical Biblical Commission, "The Interpretation of the Bible in the Church"), the same cannot be said about the study of the theological dimension of the biblical texts. Sadly, the theological level indicated by the three elements of "Dei Verbum," 12 very often is almost absent.
The first consequence of such absence is that the Bible becomes for present-day readers a mere book of the past, incapable of speaking to our time. In these conditions, biblical exegesis runs the risk of becoming pure historiography and history of literature.
The second consequence, perhaps even graver, is the disappearance of the hermeneutics of the faith pointed out in "Dei Verbum." Instead of believing hermeneutics, what is then insinuated in fact is a positivist and secular hermeneutics that denies the possibility of the presence and access of the divine in the history of man.
The synodal fathers, while sincerely thanking the many exegetes and theologians that have given and give essential help in the profound discovery of the Scriptures, request from all a growing commitment in order to reach with greater force and clarity the theological level of biblical interpretation. To truly arrive at a growing love for the Scriptures, hoped for by the Council, greater care must be taken to apply the principles that Dei Verbum itself pointed out with thoroughness and clarity.
Proposition 27
To overcome the dualism between exegesis and theology
For the life and mission of the Church, and for the future of the faith within contemporary cultures, it is necessary to overcome the dualism between exegesis and theology. Sadly, not infrequently an unproductive separation between exegesis and theology occurs even at the highest academic levels.
A worrying consequence is uncertainty and scarce solidity in the intellectual formative path including that of some future candidates to ecclesial ministries. Biblical theology and systematic theology are two dimensions of that unique reality that we call theology.
The synodal fathers, therefore, with esteem address an appeal, both to theologians as well as exegetes, so that, with a clearer and more harmonious collaboration, they will not fail to give contemporary theology the force of the Scriptures, and not reduce the study of the Scriptures to the historiographic dimension of the inspired texts.
"When exegesis is not theology, Scripture cannot be the soul of theology and, vice-versa, when theology is not essentially interpretation of Scripture in the Church, such theology loses its foundation" (Benedict XVI, Oct. 14, 2008).
Proposition 28
Dialogue between exegetes, theologians and pastors
Episcopal conferences are requested to favor regularly meetings between pastors, theologians and exegetes to promote greater communion in service to the Word of God.
We hope that exegetes and theologians will be able to share ever better the fruits of their science for the enhancement of the faith and the edification of the People of God, always keeping in mind the characteristic dimensions of the Catholic interpretation of the Bible (cf. Pontifical Biblical Commission, "The Interpretation of the Bible in the Church," III).
Proposition 29
Difficulty in the reading of the Old Testament
At times difficulties arise in reading the Old Testament because of texts that contain elements of violence, injustice, immorality and scarce exemplarity, even in important biblical figures.
Consequently, an adequate preparation of the faithful is required for reading these passages and a formation that teaches them to read the texts in their historical and literary context, so that a Christian reading is favored. The latter has as central hermeneutical key the Gospel and the new commandment of Jesus Christ fulfilled in the paschal mystery. Hence, it is recommended that the reading of the Old Testament not be neglected, which, despite some difficulties, is essential to fully understand the history of salvation (cf. "Dei Verbum," 15).
Proposition 30
Biblical pastoral ministry
"Dei Verbum" exhorts that the Word of God not only be made the soul of theology but also the soul of the whole of pastoral care, of life and of the mission of the Church (cf. "Dei Verbum," 24). Bishops must be the first promoters of this dynamic in their dioceses. To be a herald and a credible herald, the bishop must first nourish himself with the Word of God, so that he can sustain and make ever more fruitful his own episcopal ministry. The synod recommends increasing "biblical pastoral ministry" not in juxtaposition to other forms of pastoral care but as biblical animation of the whole of pastoral care.
Under the guidance of pastors, all the baptized participate in the mission of the Church. The synodal fathers wish to express their most profound esteem and gratitude, as well as to encourage the service of evangelization that so many lay people, especially women, offer with generosity and commitment in communities spread throughout the world, following the example of Mary Magdalene, first witness of paschal joy.
Proposition 31
Word of God and priests
The Word of God is indispensable to form the heart of a good pastor, minister of the Word. To this end, "Pastores Dabo Vobis" recalls: "The priest must be the first 'believer' of the Word, with full consciousness that the words of his ministry are not 'his' but of him who has sent him. He is not the owner of this Word; he is servant. He is not the sole owner of this Word; he is debtor vis-à-vis the People of God" (John Paul II, post-synodal apostolic exhortation "Pastores Dabo Vobis," 26). Priests, especially parish priests, are called to nourish themselves every day with the sacred Scriptures and to communicate them with wisdom and generosity to the faithful entrusted to their care.
Proposition 32
Formation of candidates to holy orders
Candidates to the priesthood must learn to love the Word of God. Therefore, Scripture should be the soul of their theological formation, underlining the indispensable circularity between exegesis, theology, spirituality and mission. Hence, the formation of priests should include multiple approaches to Scripture.
-- Prayerful reading of "lectio divina," both personal as well as in community, in the framework of a first reading of the Bible. It will be necessary to continue it during the whole process of formation, taking into account what the Church establishes in regard to retreats and spiritual exercises in the education of seminarians.
-- Nourish himself assiduously with the Word of God, also through the richness of the Divine Office.
-- The discovery of exegesis in its various methods. A precise and ample study is necessary of the hermeneutical rules to overcome the risks of an arbitrary interpretation. The methods of the exegesis must be understood in an appropriate manner, with its possibilities and limits, allowing for correct and fruitful understanding of the Word of God.
-- Knowledge of the history of what produced the reading of the Scriptures in the Fathers of the Church, the saints, the doctors and the masters of spirituality down to our day.
-- Intensification, during the seminary years, of the formation for preaching, and vigilance of permanent formation during the exercise of the ministry, so that the homily can speak to those who hear it (cf. Acts 2:37).
-- Parallel to formation in the seminary, future priests will be invited to take part in meetings with lay groups or associations, gathered around the Word of God. These meetings, held during a sufficiently long amount of time, will foster in future ministers the experience and taste for hearing what the Holy Spirit inspires in believers gathered as Church, whether they are young or old. Serious study of philosophy must not be neglected; it will lead to evaluate with clarity the assumptions and implications contained in the various hermeneutics applied to the study of the Bible (cf. "Optatam Totius," 15).
To this end, it is hoped that philosophic and cultural thought (art and music) open to transcendence will be addressed and taught in philosophic faculties, so that disciples can hear and understand better the Word of God, the only one that can satisfy the desires of the human heart (cf. "Fides et Ratio," 83).
What is hoped for is a renewal of academic programs (cf. John Paul II, apostolic constitution "Sapientia Christiana") so that the systematic study of theology in the light of sacred Scripture is manifested better.
Moreover, a revision of the courses in seminaries and in houses of formation must take care that the Word of God has its due place in the various dimensions of formation.
Proposition 33
Biblical formation of Christians
Love of the Bible is a grace of the Holy Spirit that permeates the whole life of the believer. Hence, Christians must be formed in appreciation of this gift of God. "If you knew the gift of God" (John 4:10), says the Lord.
Hence, it is hoped that in each cultural region centers of formation will be established for the laity and for missionaries of the Word, where they learn to understand, live and proclaim the Word of God. Moreover, that institutes specialized in biblical studies are created so that exegetes may have solid theological understanding and sensibility to the contexts of their mission. This can also be done by a re-examination or reinforcement of existing structures, such as seminaries and faculties.
Finally, it is necessary to offer adequate formation in biblical tongues to persons who are translators of the Bible into various modern languages.
Proposition 34
Promoting the Bible among the youth
As Jesus invited a youth to follow him, so the invitation must be proposed again today to boys, adolescents and young men so that they can find the answer to their search in the word of the Lord. In promoting the Bible among youth, Benedict XVI's invitation will be taken into account: "Dear young people, I exhort you to acquire familiarity with the Bible, to have it at hand so that it will be for you as a compass that indicates the path to follow (Message to the 20th World Youth Day, April 9, 2006). It is hoped that Scripture will be presented in its vocational implications, so that it will help and orient many young people in their vocational decision, even up to total consecration. That the Christian community receive, hear and support the young generations with love, so that they are initiated in knowledge of the Scriptures by educators, true and impassioned witnesses of the Word of God. In this way, that young people may also be led to love and communicate the Gospel, above all to their contemporaries.
Proposition 35
Bible and health ministry
During his life, Jesus took care of and healed the sick and showed in this service of his a sign of the presence of the Kingdom of God (cf. Luke 7:22). Yet today, Scriptures continue to offer the sick and all those who suffer a word of consolation and encouragement, and also of spiritual and physical healing. The prayer of the Psalms touches one profoundly and gives each one the very words of God to express their own suffering, and also their own hope. Hence, the synodal fathers exhort all those who approach persons afflicted by all sorts of evil to take to them humbly but audaciously the vivifying Word of the Lord Jesus both in Scripture as well as in the Eucharist. Indispensable also today is that the Word of God inspire the whole of health pastoral care, leading the sick to discover through faith that their suffering makes them capable of participating in the redeeming suffering of Christ (cf. 2 Corinthians 4:8-11. 14).
Proposition 36
Sacred Scripture and Christian unity
The Bible is truly a privileged place of encounter between the different Churches and ecclesial communities. To listen to the Scriptures together makes us live a real though not full communion (cf. "Relatio Post Disceptationem," 36).
"To listen together to the Word of God, to practice the 'lectio divina' of the Bible (...) is a path to follow to attain the unity of the faith, as response to the listening of the Word" (Benedict XVI's Address, Jan. 25, 2007). Hence, common listening of the Scriptures stimulates the dialogue of charity and makes that of truth grow. An open ecumenical problem is the understanding of the individual authorized in the interpretation of the Church (especially the magisterium); therefore, common study and biblical research should be intensified. Likewise, common efforts in the translations and diffusion of the Bible must be intensified, as well as inter-confessional celebrations of listening to the Word of God.
Proposition 37
Presence of His Holiness Bartholomew I
The synodal fathers thank God for the presence and interventions of the fraternal delegates, representatives of other Churches and ecclesial communities and, in a special way, for the prayer of Vespers presided over by the Holy Father Benedict XVI, together with His Holiness Bartholomew I, ecumenical patriarch of Constantinople. The words of the ecumenical patriarch addressed to the synodal fathers have made it possible to experience a profound spiritual joy and to have a living experience of real and profound communion, though still not perfect; in them we have tasted the beauty of the Word of God, read in the light of the sacred liturgy and of the fathers, a spiritual reading strongly contextualized in our time.
Thus, we have seen that, going to the heart of sacred Scripture, we really find the Word in the words, which opens the eyes of the faithful to respond to the challenges of today's world. Moreover, we have shared the joyful experience of having common Fathers in the East and West. May this meeting become a fervent prayer to the one Lord that Jesus' prayer "Ut omnes unum sint" may be a reality as soon as possible (John 17:20).
THIRD PART: THE WORD OF GOD IN THE MISSION OF THE CHURCH
Proposition 38
Missionary task of all the baptized
The mission to proclaim the Word of God is a task of all the disciples of Jesus Christ as a consequence of their baptism. This awareness must be deepened in every parish, community and Catholic organization. Initiatives must be proposed that make the Word of God reach all, especially baptized brothers who are not sufficiently evangelized. Given that the Word of God was made flesh to communicate with men, a privileged way to know it is through an encounter with witnesses that make it present and alive. By the force of their own charism experience, a special collaboration is contributed in the mission by missionary institutes. Moreover, the reality of the new ecclesial movements is an extraordinary richness of the evangelizing force of the Church at this time, so much so as to stimulate the Church to develop new forms of proclaiming the Gospel.
The laity is called to rediscover its responsibility to execute its prophetic task, which stems for them directly from their baptism, and witness to the Gospel in daily life: at home, at work and wherever they are. This witness often leads to persecution of the faithful because of the Gospel. The synod appeals to leaders in public life to guarantee religious liberty. Moreover, it is necessary to open itineraries of Christian initiation in those who, through listening to the Word, the celebration of the Eucharist and brotherly love lived in community, might practice an ever more adult faith. To be considered is the new question stemming from mobility and the migratory phenomenon, which opens new prospects of evangelization, because immigrants not only need to be evangelized but they themselves can be agents of evangelization.
Proposition 39
Word of God and commitment in the world
The Word of God, contained in the sacred Scriptures and in the living Tradition of the Church, helps the mind and heart of men to understand and love all the human realities and creation. In fact, it helps to recognize the signs of God in all man's fatigues directed to making the world more just and habitable; it helps in identifying the "signs of the times" present in history; stimulates believers to commit themselves in favor of those who suffer and are victims of injustices. The struggle for justice and transformation is an integral part of evangelization (cf. "Evangelii Nuntiandi," 19).
The synodal fathers direct a special thought to those who, as believers, are committed to political and social life. They desire that the Word of God sustain their forms of testimony as well as inspire their action in the world, in search of the true good of all, and in respect of the dignity of every person. Hence, it is necessary that they be prepared through an adequate education according to the principles of the social doctrine of the Church.
Proposition 40
Word of God and liturgical art
The great tradition of East and West has always esteemed all the artistic expressions, specifically sacred images, inspired in sacred Scripture.
We appreciate all artists enamored of beauty: poets, men of letters, painters, sculptors, musicians, people of the theater and cinema. They have contributed to the decoration of our churches, to the celebration of our faith, to the enrichment of our liturgy and, at the same time, many of them have helped to make the invisible world perceptible and to translate the divine message in the language of forms and figures. For all this, the synod manifests its profound gratitude.
In every cultural area a new epoch must be aroused in which art can re-encounter biblical inspiration and be an instrument capable of proclaiming, singing, and enabling contemplation of the manifestation of the Word of God.
In the construction of churches, bishops, duly helped, must endeavor to make these places adequate for the proclamation of the Word, for meditation and for the Eucharistic celebration. Sacred spaces, also outside liturgical action, must be eloquent, presenting the Christian mystery related with the Word of God.
Friday, November 28, 2008
Father Rosica Launches Weekly Column
Father Rosica Launches Weekly Column
Reflects on Gospel in "Words Made Flesh"
TORONTO, NOV. 26, 2008 ZENIT readers who met Father Thomas Rosica during the synod on the Word of God will now have the chance to reflect with him on Scripture as he launches a weekly column.
Father Rosica, chief executive officer of the Salt and Light television network, will launch today in ZENIT the first installment of "Words Made Flesh," a new weekly commentary on the Sunday liturgy, which will appear on Wednesdays and special feast days.
Father Rosica, a priest of the Congregation of St. Basil, was ordained in 1986. A dual citizen of the United States and Canada, he pursued graduate studies in theology and sacred Scripture at Regis College in the University of Toronto, the Pontifical Biblical Institute in Rome and the Ecole Biblique et Archéologique Française de Jérusalem.
From 1994-2000, he served as executive director and pastor of the Newman Center Catholic Mission at the University of Toronto. He has lectured on sacred Scripture at universities in Canada since 1990.
From 2000-2003, Father Rosica served as the national director and CEO of World Youth Day 2002 in Toronto. Since 2003, he has been the CEO of the Toronto-based Salt and Light Catholic Media Foundation and Television Network.
In August 2006, he was elected to the General Council of his religious congregation. He served as the English-language press attaché for the 2008 world Synod of Bishops.
Reflects on Gospel in "Words Made Flesh"
TORONTO, NOV. 26, 2008 ZENIT readers who met Father Thomas Rosica during the synod on the Word of God will now have the chance to reflect with him on Scripture as he launches a weekly column.
Father Rosica, chief executive officer of the Salt and Light television network, will launch today in ZENIT the first installment of "Words Made Flesh," a new weekly commentary on the Sunday liturgy, which will appear on Wednesdays and special feast days.
Father Rosica, a priest of the Congregation of St. Basil, was ordained in 1986. A dual citizen of the United States and Canada, he pursued graduate studies in theology and sacred Scripture at Regis College in the University of Toronto, the Pontifical Biblical Institute in Rome and the Ecole Biblique et Archéologique Française de Jérusalem.
From 1994-2000, he served as executive director and pastor of the Newman Center Catholic Mission at the University of Toronto. He has lectured on sacred Scripture at universities in Canada since 1990.
From 2000-2003, Father Rosica served as the national director and CEO of World Youth Day 2002 in Toronto. Since 2003, he has been the CEO of the Toronto-based Salt and Light Catholic Media Foundation and Television Network.
In August 2006, he was elected to the General Council of his religious congregation. He served as the English-language press attaché for the 2008 world Synod of Bishops.
Thursday, October 30, 2008
Interview With Cardinal Marc Ouellet
Foundation Built on the Word
By Kris Dmytrenko (A fella I believe I met in Rome during the spring)
- In the midst of a financial crisis, people need to hear more about what is the real foundation of the world, which is the Word of God, says Cardinal Marc Ouellet.
"All reality is grounded in the Word of God," added the archbishop of Quebec, who served as the relator-general of this month's world Synod of Bishops on the Word of God.
The cardinal was among the most prominent voices at the three-week synod, which ended Sunday, as he was responsible for delivering four key synod texts, including the reports before and after the discussion and the final list of 55 propositions to be considered by Benedict XVI.
In this interview with ZENIT at the conclusion of the assembly, Cardinal Ouellet discusses the outcomes of this synod and what he believes would be a good theme for the next assembly.
Q: During the closing press conference on Saturday, you compared the synod to the biblical account of the disciples on the road to Emmaus. Can you elaborate on this shared experience of the bishops?
Cardinal Ouellet: I remember the one from Latvia [Bishop Antons Justs of Jelgava] who told us how much in the history of his country, people have been forced to walk on the Bible -- to despise the Word of God -- and yet they had knelt down and kissed the Bible. Then they were sent to Siberia for ten years.
But when they came back, they proclaimed the Word and, lifting high the Bible, said, “This is the Word for which our fathers died.” These people have extraordinary conviction. And when we heard these witnesses we were touched and moved ourselves.
Among all these testimonies, we heard the Lord who was present, who was talking to us, who was warming our hearts and helping us to realize that the Church is there for the Word of God, to spread the Good News. So that’s why I said it was a way of Emmaus together.
Q: For laity in the pews, what changes can they expect in their parish life as a result of the synod? What changes might you bring to the Archdiocese of Quebec even before the Pope releases his post-synodal apostolic exhortation?
Cardinal Ouellet: We have heard many comments about how to improve the way the Word is proclaimed. We need to form our readers and really encourage them. I think there will also be long-term improvements in preaching -- it won’t be tomorrow -- because in the long term we will have a more spiritual interpretation of the Scriptures, also on the part of scholars and theologians.
There will be more meditation on the Word of God, with the Gospels and readings of the previous or coming Sunday. There will be more Bible-sharing groups where participants will share the Scriptures to find meaning in their lives. I hope that the youth will discover the Scriptures and learn to pray with the Scriptures. This is essential for the future.
Q: It was up to the Pope’s discretion whether to release the list of 55 propositions submitted to him by the synod fathers. Why did he agree to release them, albeit in an unofficial translation?
Cardinal Ouellet: Because the decision was made at the last synod in 2005. Nowadays it’s very difficult to keep secret the things that are discussed in a big assembly. And, at the same time, it was a way of coming closer to the media and allowing them to reflect on and spread what was discussed. And I think it’s preparing the way for the apostolic exhortation.
Q: This synod was notable for the unity that existed among the bishops. Were you surprised by the degree of consensus that was reached?
Cardinal Ouellet: I was not surprised, but I was deeply edified. I think that it was linked to the theme -- the Word of God -- and to the real sincere invocation of the Holy Spirit. Also, I think it was due to the Holy Father. You know, his pontificate is three years old. We sense his presence, his authority, his competence, and this had a strong impact on the consensus.
I would like to add something: In the Church, we have strong ecclesial movements that have developed over three or four decades. I think of Focolare, Communion and Liberation, the Neocatechumenate Way, [the] Sant’Egidio [Community], charismatic movements, and others. They have reached a degree of maturity and they bring an impetus for evangelization. All this has been a resource for the synod.
Q: While the Catholic media was following the daily synod developments in Paul VI Hall, much of the mainstream press was not. What might the world not understand about what has occurred here over the last three weeks?
Cardinal Ouellet: There were other events, like the financial chaos in parts of world. This distracted the world press, to some extent. But precisely because of this chaos, the world needs to hear about the real foundation of the world, which is the Word of God. The Pope said it at the beginning and I think it should be repeated many times: All reality is grounded in the Word of God. Everything was created in the Word. I think this has to be proclaimed and offered to the search of humanity.
Q: As a recently elected member of the post-synodal council, you will also have a role in preparing the next world Synod of Bishops. What issues do you hope will be addressed?
Cardinal Ouellet: The Word of God was a way for the Church to reflect on its own identity, because that's the foundation of the Church and the foundation of its mission. The next synod will be decided by the Holy Father, but there was a consultation on the last day and I personally insisted on mission and communication.
We’re in a new age of communication, so we have to reflect more deeply on this. This would help very much the mission of the Church. But at the same time, it has to be a theme that would be universal -- the world of communication is not at the same level in all countries. In developed countries it has a certain place, but in others, less so.
It could also be about interreligious dialogue, which is vital for the future, for the peace of humanity, for the struggle for justice in the world. This is another theme that is oriented "ad extra," so to speak -- toward the world.
* * *
Kris Dmytrenko is an associate producer of the Toronto-based Salt and Light Television Network, and is currently on assignment in Rome.
By Kris Dmytrenko (A fella I believe I met in Rome during the spring)
- In the midst of a financial crisis, people need to hear more about what is the real foundation of the world, which is the Word of God, says Cardinal Marc Ouellet.
"All reality is grounded in the Word of God," added the archbishop of Quebec, who served as the relator-general of this month's world Synod of Bishops on the Word of God.
The cardinal was among the most prominent voices at the three-week synod, which ended Sunday, as he was responsible for delivering four key synod texts, including the reports before and after the discussion and the final list of 55 propositions to be considered by Benedict XVI.
In this interview with ZENIT at the conclusion of the assembly, Cardinal Ouellet discusses the outcomes of this synod and what he believes would be a good theme for the next assembly.
Q: During the closing press conference on Saturday, you compared the synod to the biblical account of the disciples on the road to Emmaus. Can you elaborate on this shared experience of the bishops?
Cardinal Ouellet: I remember the one from Latvia [Bishop Antons Justs of Jelgava] who told us how much in the history of his country, people have been forced to walk on the Bible -- to despise the Word of God -- and yet they had knelt down and kissed the Bible. Then they were sent to Siberia for ten years.
But when they came back, they proclaimed the Word and, lifting high the Bible, said, “This is the Word for which our fathers died.” These people have extraordinary conviction. And when we heard these witnesses we were touched and moved ourselves.
Among all these testimonies, we heard the Lord who was present, who was talking to us, who was warming our hearts and helping us to realize that the Church is there for the Word of God, to spread the Good News. So that’s why I said it was a way of Emmaus together.
Q: For laity in the pews, what changes can they expect in their parish life as a result of the synod? What changes might you bring to the Archdiocese of Quebec even before the Pope releases his post-synodal apostolic exhortation?
Cardinal Ouellet: We have heard many comments about how to improve the way the Word is proclaimed. We need to form our readers and really encourage them. I think there will also be long-term improvements in preaching -- it won’t be tomorrow -- because in the long term we will have a more spiritual interpretation of the Scriptures, also on the part of scholars and theologians.
There will be more meditation on the Word of God, with the Gospels and readings of the previous or coming Sunday. There will be more Bible-sharing groups where participants will share the Scriptures to find meaning in their lives. I hope that the youth will discover the Scriptures and learn to pray with the Scriptures. This is essential for the future.
Q: It was up to the Pope’s discretion whether to release the list of 55 propositions submitted to him by the synod fathers. Why did he agree to release them, albeit in an unofficial translation?
Cardinal Ouellet: Because the decision was made at the last synod in 2005. Nowadays it’s very difficult to keep secret the things that are discussed in a big assembly. And, at the same time, it was a way of coming closer to the media and allowing them to reflect on and spread what was discussed. And I think it’s preparing the way for the apostolic exhortation.
Q: This synod was notable for the unity that existed among the bishops. Were you surprised by the degree of consensus that was reached?
Cardinal Ouellet: I was not surprised, but I was deeply edified. I think that it was linked to the theme -- the Word of God -- and to the real sincere invocation of the Holy Spirit. Also, I think it was due to the Holy Father. You know, his pontificate is three years old. We sense his presence, his authority, his competence, and this had a strong impact on the consensus.
I would like to add something: In the Church, we have strong ecclesial movements that have developed over three or four decades. I think of Focolare, Communion and Liberation, the Neocatechumenate Way, [the] Sant’Egidio [Community], charismatic movements, and others. They have reached a degree of maturity and they bring an impetus for evangelization. All this has been a resource for the synod.
Q: While the Catholic media was following the daily synod developments in Paul VI Hall, much of the mainstream press was not. What might the world not understand about what has occurred here over the last three weeks?
Cardinal Ouellet: There were other events, like the financial chaos in parts of world. This distracted the world press, to some extent. But precisely because of this chaos, the world needs to hear about the real foundation of the world, which is the Word of God. The Pope said it at the beginning and I think it should be repeated many times: All reality is grounded in the Word of God. Everything was created in the Word. I think this has to be proclaimed and offered to the search of humanity.
Q: As a recently elected member of the post-synodal council, you will also have a role in preparing the next world Synod of Bishops. What issues do you hope will be addressed?
Cardinal Ouellet: The Word of God was a way for the Church to reflect on its own identity, because that's the foundation of the Church and the foundation of its mission. The next synod will be decided by the Holy Father, but there was a consultation on the last day and I personally insisted on mission and communication.
We’re in a new age of communication, so we have to reflect more deeply on this. This would help very much the mission of the Church. But at the same time, it has to be a theme that would be universal -- the world of communication is not at the same level in all countries. In developed countries it has a certain place, but in others, less so.
It could also be about interreligious dialogue, which is vital for the future, for the peace of humanity, for the struggle for justice in the world. This is another theme that is oriented "ad extra," so to speak -- toward the world.
* * *
Kris Dmytrenko is an associate producer of the Toronto-based Salt and Light Television Network, and is currently on assignment in Rome.
Friday, April 20, 2007
Gift Fit for a Pope; a Piece of Peace in Holy Land
Here is an article about a gift given to the Holy Father.
Gift Fit for a Pope; a Piece of Peace in Holy Land
Bodmer Papyrus Is Connection With 1st Christians
By Irene LaganROME, APRIL 19, 2007 (Zenit.org).- As one might imagine, Benedict XVI receives gifts regularly, and not only on his birthday or on the anniversary of his papal election.
While the Holy Father undoubtedly appreciates the gestures, few have been as universally and personally significant as the gift of the Bodmer Papyrus 14-15 (P75).
The Bodmer Papyrus, dated around the year 175, is the oldest extant copy of parts of the Gospels of John and Luke. Discovered in Egypt in the early 1950s, the papyrus influenced the course of biblical scholarship.
When scholars saw such remarkable agreement between the texts, they had to acknowledge that the fourth-century Codex Vaticanus, the oldest complete version of the Gospel, was indeed authentic.
The papyrus came into the hands of Frank Hanna III, a businessman from Atlanta, Georgia. Through what Hanna called a convoluted but remarkable series of events, he was able to purchase the papyrus before it was auctioned, and present it in January to the Holy Father as a gift for the Church.
The Bodmer Papyrus is tangible evidence that the Gospel that circulated among the early Christian communities was set down well before the fourth century and handed down in the form we now know.
In short, Hanna said, "this papyrus helps us authenticate our Christian Bible. So we have the Church itself built over the bones of Peter, and then we have right next door in the Vatican Library an early text of the Word of God, which authenticates what we have always known to be true."
Moreover, it is one of the earliest known codices, or bound volumes, and is believed to have been used for liturgy, giving Catholics another concrete connection to the early Church.
I spoke with Hanna in Jerusalem, where he described his own discovery of the Bodmer Papyrus and its ongoing significance for his faith.
"This whole adventure has been a wonderful blessing for me and my family, and like so many blessings from God, it came out of nowhere," Hanna said.
He continued: "Prior to getting a phone call in May of last year I hardly knew what a papyrus was, and I had certainly never heard of the Bodmer Papyrus.
"So, just one of the benefits of this experience is how much I have learned about Scripture."
Hanna said that he "received a call from Archbishop Pietro Sambi, the papal nuncio to the United States, who emphasized the Church's interest in this papyrus. He also emphasized the personal interest it held for Benedict XVI, who is an incredible scholar and knew about the papyrus."
Cardinal Jean-Louis Tauran, Vatican archivist and librarian, presented a page of the papyrus to the Holy Father last January after Hanna presented his gift.
Notably, it was a middle page marking the end of Luke's Gospel and the prologue to the Gospel of John, showing the order of the texts already in place in the early Christian communities.
"Benedict XVI is especially devoted to the Gospel of Luke and the Gospel of John, as well as the explication of God's word. So this page held special significance," Hanna said.
He continued: "It was wonderful to see the very evident joy on Benedict XVI's face when he received this. The text is so clearly preserved that if you know how to read biblical Greek, you can read it like you are reading a newspaper.
"So, the Pope asked for his glasses and began reading with a smile on his lips. You could see that he was really able to enjoy the text."
Among the many blessings, said Hanna, was the unfolding of so many events, including the fact that his 16-year-old daughter Elizabeth was able to witness all of it transpire.
He said: "When my daughter was 10, we memorized the prologue to John's Gospel and recited it together on the way to school. She also has an unusually strong devotion to the Nativity.
"After we dedicated the trust to Mary, I learned that Luke's Gospel is often referred to as Mary's Gospel or the Nativity Gospel."
All of these things, Hanna said, were blessings that he could never have known to ask for.
During a Holy Week visit to Jerusalem, Hanna said that he came to appreciate the papyrus even more.
He said: "Rome and Jerusalem are the two centers of the Church. The fact is that however much we Christians want to focus on our spiritual nature, we cling to all of this physical evidence.
"Here in the place Jesus lived, we see that when we talk about Jesus we are not talking about a legendary figure like Paul Bunyan or Zeus hurling his thunderbolts.
"Christ was a real man who was born in a little town called Bethlehem, who grew up in Nazareth and lived in Capernaum and walked these roads."
Hanna continued: "Last night I had the privilege to be in the Church of the Holy Sepulcher, and in the early morning of Good Friday, to place my hand where the cross was and to be in the tomb.
"But at some point, Christ swung his feet around as if getting out of bed and put his feet on the ground. These physical pieces of faith have an impact that can be really unexpected.
"Being able to have those tangible manifestations should not be seen as a crutch. They are an enhancement of our faith.
"Clinging to these things is like clinging to physical affection of a loved one. It is part and parcel of what makes us human beings."
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