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</html>";s:4:"text";s:31072:"By this gift of his love God bridges every distance and truly makes us his “partners”, in order to bring about the nuptial mystery of the love between Christ and the Church. [246] Cf. In this way the Church will always be renewed and rejuvenated, thanks to the word of the Lord which remains for ever (cf. By emphasizing the many forms of the word, we have been able to contemplate the number of ways in which God speaks to and encounters men and women, making himself known in dialogue. He “increased in wisdom and in stature, and in favour with God and man” (Lk 2:52). 43. 04 496 1777, © 2021 Roman Catholic Archbishop of the Archdiocese of Wellington New Zealand, Tribunal of the Catholic Church for New Zealand. Stay up to date with the latest news, information, and special offers. God’s plan is manifested progressively and it is accomplished slowly, in successive stages and despite human resistance. Learn there what you must teach”. (There follows the Alleluia or another chant laid down by the rubrics, as the A further consequence of an adequate hermeneutic of faith has to do with its necessary implications for exegetical and theological formation, particularly that of candidates for the priesthood. We have welcomed by grace the proclamation that eternal life has been revealed, and thus we have come to acknowledge our fellowship with one another, with those who have gone before us marked with the sign of faith, and with all those who throughout the world hear the word, celebrate the Eucharist and by their lives bear witness to charity. [38] Cf. DEI VERBUM SOLEMNLY PROMULGATED BY HIS HOLINESS POPE PAUL VI ON NOVEMBER 18, 1965 . 875-878; John Paul II, Apostolic Exhortation Catechesi Tradendae (16 October 1979), 27: AAS 71 (1979), 1298-1299. [121] Summa Theologiae, I, q. a) First and foremost, if the work of exegesis is restricted to the first level alone, Scripture ends up being a text belonging only to the past: “One can draw moral consequences from it, one can learn history, but the Book as such speaks only of the past, and exegesis is no longer truly theological, but becomes pure historiography, history of literature”. This book will enrich all who love the psalms, especially psalmists and cantors, proclaimers of the Word and other liturgical ministers, Scripture sharing groups, and ministers of care. For this reason, the privileged place for the prayerful reading of sacred Scripture is the liturgy, and particularly the Eucharist, in which, as we celebrate the Body and Blood of Christ in the sacrament, the word itself is present and at work in our midst. [98] Benedict XVI, Intervention in the Fourteenth General Congregation of the Synod (14 October 2008): Insegnamenti IV, 2 (2008), 492; cf. For this reason it is important that the faithful be taught to acknowledge that the root of sin lies in the refusal to hear the word of the Lord, and to accept in Jesus, the Word of God, the forgiveness which opens us to salvation. Ours is not an age which fosters recollection; at times one has the impression that people are afraid of detaching themselves, even for a moment, from the mass media. The Holy Spirit was to teach the disciples all things and bring to their remembrance all that Christ had said (cf. Saint Jerome, in his great love for the word of God, often wondered: “How could one live without the knowledge of Scripture, by which we come to know Christ himself, who is the life of believers?”.  2:51); she discovered the profound bond which unites, in God’s great plan, apparently disparate events, actions and things. From the beginning, we&#x27;ve tried to present the Readings in a straightforward, unadorned fashion. To accomplish this, I would like to present and develop the labors of the Synod by making constant reference to the Prologue of John's Gospel (Jn 1:1-18), which makes known to us the basis of our life: the Word, who from the beginning is with God, who became flesh and who made his dwelling among us (cf. [277] Congregation for Institutes of Consecrated Life and for Societies of Apostolic Life, Instruction Starting Afresh from Christ: A Renewed Commitment to Consecrated Life in the Third Millennium (19 May 2002), 24: Enchiridion Vaticanum 21, No. Lk 24:13-35) of the disciples who meet Jesus on the road to Emmaus represents, in some sense, the model of a catechesis centred on “the explanation of the Scriptures”, an explanation which Christ alone can give (cf. [359] I encourage the competent offices and groups to promote in the Church a solid formation of artists with regard to sacred Scripture in the light of the Church’s living Tradition and her magisterium. &quot;Our Response to the God Who Speaks&quot; is the title of chapter two of part one. As regards relationships with God, fundamentalism seeks to escape any closeness of the divine and the human … for this reason, it tends to treat the biblical text as if it had been dictated word for word by the Spirit. Indeed the act of blessing, in the cases provided for by the Church and requested by the faithful, should not be something isolated but related in its proper degree to the liturgical life of the People of God. All God’s promises find their “yes” in Jesus Christ (cf. He who ‘has made God known’ (Jn 1:18) is the one, definitive word given to mankind”. Rediscovering the centrality of God’s word in the life of the Church also means rediscovering a sense of recollection and inner repose. The model par excellence is Christ as servant, lived totally at the service of God, for the good of humanity”. This reciprocity between word and witness reflects the way in which God himself communicated through the incarnation of his Word. Indeed, the goal to which we are necessarily progressing is the one Word. [195] Here it may help to recall that Pope John Paul II had made reference to the “sacramental character of revelation” and in particular to “the sign of the Eucharist in which the indissoluble unity between the signifier and signified makes it possible to grasp the depths of the mystery”. Along these lines, I urge that the study of the word of God, both handed down and written, be constantly carried out in a profoundly ecclesial spirit, and that academic formation take due account of the pertinent interventions of the magisterium, which “is not superior to the word of God, but is rather its servant. Early Christian catechesis made constant use of the Old Testament (cf. This practice will certainly benefit the faithful, and should be considered an important element of liturgical formation. The Bishops met during October of 2008 to consider the theme &quot;The Word of God in the Life and Mission of the Church.&quot; Proclaiming to the world the “Logos” of hope. 79. She speaks and thinks with the word of God; the word of God becomes her word, and her word issues from the word of God. In considering the Church as “the home of the word”,[181] attention must first be given to the sacred liturgy, for the liturgy is the privileged setting in which God speaks to us in the midst of our lives; he speaks today to his people, who hear and respond. If they persecuted me, they will persecute you” (Jn 15:20). The Gospel of Luke relates that “their eyes were opened and they recognized him” (24:31) only when Jesus took the bread, said the blessing, broke it and gave it to them, whereas earlier “their eyes were kept from recognizing him” (24:16). The word of God also inevitably reveals the tragic possibility that human freedom can withdraw from this covenant dialogue with God for which we were created.  In this regard, the Venerable John Paul II observed that “anyone who recalls how heavily debates about Scripture influenced divisions, especially in the West, can appreciate the significant step forward which these common translations represent”. In the Letter to the Romans, Saint Paul tells us: “Do not be conformed to this world, but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect” (12:2). Here I would like to highlight the recommendations of the Synod concerning the role of women in relation to the word of God. Father Roderick had some comments in his latest Daily Breakfast Podcast concerning the new USCCB Podcast of the Daily Readings (along with some kind words about Verbum Domini). Here, at the heart, as it were, of the “Christology of the word”, it is important to stress the unity of the divine plan in the incarnate Word: the New Testament thus presents the paschal mystery as being in accordance with the sacred Scriptures and as their deepest fulfillment. Mangina, Joseph L. &quot;Benedict&#x27;s Bible: An Anglican Response to the Apostolic Exhortation Verbum Domini.&quot; Ecumenism 182 (Summer 2011) 22-5. Found inside – Page 18... thus written well in advance of Verbum Domini, Benedict's official response to the Synod, which he issued in the weeks before this volume was to be published. It is perhaps providential, however, that this volume of Letter & Spirit ... Any unauthorized use, without prior written consent of Catholic Online is strictly forbidden and prohibited. 1 Cor 2:5) and continue her prophetic defence of people’s right and freedom to hear the word of God, while constantly seeking out the most effective ways of proclaiming that word, even at the risk of persecution. All this made us realize that we can deepen our relationship with the word of God only within the “we” of the Church, in mutual listening and acceptance. “Only where both methodological levels, the historical-critical and the theological, are respected, can one speak of a theological exegesis, an exegesis worthy of this book”. Jump to.  Congregation for Divine Worship and the Discipline of the Sacraments, Directory on Popular Piety and the Liturgy. With the skills of an excellent teacher, Pope Benedict XVI takes the reader through one of the finest presentations of the Catholic teaching on the Sacred Scripture I have read. Large numbers of people who know nothing of Christ, or who have an inadequate understanding of him, are settling in countries of Christian tradition. Ongoing conversion is a lifetime of work rather than a presumption on easy-going forgiveness. The passage from one language to another necessarily involves a change of cultural context: concepts are not identical and symbols have a different meaning, for they come up against other traditions of thought and other ways of life”.[371]. [326], The Word Of God  And Commitment In The World, Serving Jesus in “the least of his brethren” (Mt 25:40). Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation  Dei Verbum, 12. The synodal assembly asked that the following questions be kept in mind: “What are the Scriptures being proclaimed saying? PO Box 1937, Wellington 6140 At the centre of everything the paschal mystery shines forth, and around it radiate all the mysteries of Christ and the history of salvation which become sacramentally present: “By recalling in this way the mysteries of redemption, the Church opens up to the faithful the riches of the saving actions and the merits of her Lord, and makes them present to all times, allowing the faithful to enter into contact with them and to be filled with the grace of salvation”. [89] Cf. These situations offer new possibilities for the spread of God’s word. Propositio 18; Second Vatican Ecumenical Council, Constitution on Sacred the Liturgy Sacrosanctum Concilium, 35. We see clearly, then, how important it is for the People of God to be properly taught and trained to approach the sacred Scriptures in relation to the Church’s living Tradition, and to recognize in them the very word of God. Catholic Online is a Project of Your Catholic Voice Foundation, a Not-for-Profit Corporation. I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and In all of this, the Church gives voice to her awareness that with Jesus Christ she stands before the definitive word of God: he is “the first and the last” (Rev 1:17). Verbum Domini is the latest exploration of the important Vatican II document Dei Verbum, the Dogmatic Constitution on Divine Revelation. On a personal level To return to a psalm, 34:8 says ‘taste and see’ not ‘think and see’. [15] Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation  Dei Verbum, 2. 2 Besides an Introduction and a Conclusion, the  Here I wish to affirm once more that religion can never justify intolerance or war. PREFACE. Among a variety of possible initiatives, the Synod suggested that in meetings, whether at the diocesan, national or international levels, greater emphasis be given to the importance of the word of God, its attentive hearing, and the faith-filled and prayerful reading of the Bible. His word engages us not only as hearers of divine revelation, but also as its heralds. In order to facilitate hearing the word of God, consideration should be given to measures which can help focus the attention of the faithful. [16] God makes himself known to us as a mystery of infinite love in which the Father eternally utters his Word in the Holy Spirit. [52] Saint Gregory the Great nicely emphasizes the work of the Spirit in the formation and interpretation of the Bible: “He himself created the words of the holy Testaments, he himself revealed their meaning”. Attention needs to be paid to the biblical apostolate, which is a very valuable means to that end, as the Church’s experience has shown. Indeed, sharing in the life of God, a Trinity of love, is complete joy (cf. While today’s academic exegesis, including that of Catholic scholars, is highly competent in the field of historical-critical methodology and its latest developments, it must be said that comparable attention need to be paid to the theological dimension of the biblical texts, so that they can be more deeply understood in accordance with the three elements indicated by the Dogmatic Constitution  Dei Verbum. The Fathers of the Church, in pondering this mystery, attributed to the Mother of God this touching phrase: “Wordless is the Word of the Father, who made every creature which speaks, lifeless are the eyes of the one at whose word and whose nod all living things move”. The greater our openness to God’s word, the more will we be able to recognize that today too the mystery of Pentecost is taking place in God’s Church. [46], 15. Without this, there is always a risk that the text will become a pretext for never moving beyond our own ideas. [251] Id., Epistula 107, 9, 12: CSEL 55, pp. [354] John Paul II, Address to UNESCO (2 June 1980), 6: AAS 72 (1980), 738. The same Spirit who acts in the incarnation of the Word in the womb of the Virgin Mary is the Spirit who guides Jesus throughout his mission and is promised to the disciples. 112. [253] John PaulII, Apostolic Letter Novo Millennio Ineunte (6 January 2001), 31: AAS 93 (2001), 287-288. [18] God’s word is thus spoken throughout the history of salvation, and most fully in the mystery of the incarnation, death and resurrection of the Son of God. Contemplation . The importance of all this is particularly evident in the Liturgy of the Word, “which should be celebrated in a way that favours meditation”. Here too I would like to emphasize the very significant witness to the relationship between the Holy Spirit and Scripture which we find in the texts of the liturgy, where the word of God is proclaimed, heard and explained to the faithful. Reading the Gospel accounts, we see how Jesus’ own humanity appears in all its uniqueness precisely with regard to the word of God. [18] Nicene-Constantinopolitan Creed: DS 150. In particular I wish to recommend supporting the work of the Catholic Biblical Federation, with the aim of further increasing the number of translations of sacred Scripture and their wide diffusion. The Bishops met during October of 2008 to consider the theme &quot;The Word of God in the Life and Mission of the Church.&quot; A child begs her father to take her to the baseball game, where she roots for the home team and eats peanuts and Cracker Jack. 3056. [75] Cf. Dialogue between pastors, theologians and exegetes, 45. Do your reading with the intent of believing in and pleasing God. II. While it is a word addressed to each of us personally, it is also a word which builds community, which builds the Church. At the conclusion of these reflections with which I have sought to gather up and examine more fully the rich fruits of the Twelfth Ordinary General Assembly of the Synod of Bishops on the word of God in the life and mission of the Church, I wish once more to encourage all the People of God, pastors, consecrated persons and the laity, to become increasingly familiar with the sacred Scriptures. 6-49), delves into a number of interrelated theological principles and concepts, beginning with the observation that &quot;The . The first part, &quot;Verbum Dei&quot;, or &quot;The God Who Speaks&quot; (pars.  As his mission draws to an end, according to the account of Saint John, Jesus himself clearly relates the giving of his life to the sending of the Spirit upon those who belong to him (cf. Email or Phone . © Copyright 2010 - Libreria Editrice Vaticana. In no way can the Church restrict her pastoral work to the “ordinary maintenance” of those who already know the Gospel of Christ. The Synod Fathers greatly stressed the importance of promoting a suitable knowledge of the Bible among those engaged in the area of culture, also in secularized contexts and among non-believers. Facebook. Verbum Domini and the means of social communication *…greater efforts to be made in gaining expertise in the various sectors involved, particularly in the new media, such as the internet. With these words, Pope Benedict XVI ends his new Apostolic Exhortation "Verbum Domini" (the Word of the Lord). The stones on which our Redeemer walked are still charged with his memory and continue to “cry out” the Good News. Today, more than in the past, the “feminine genius”,[288] to use the words of John Paul II, has contributed greatly to the understanding of Scripture and to the whole life of the Church, and this is now also the case with biblical studies. R. Laus tibi, Christe. Twelfth Ordinary General Assembly of the Synod of Bishops, Instrumentum Laboris, 27. V. Verbum Domini. [28] Listening to the word of God leads us first and foremost to value the need to live in accordance with this law “written on human hearts” (cf. This is a magnificent text, one which offers a synthesis of the entire Christian faith". [252] Id., Epistula 52, 7: CSEL 54, p. 426. This expansion of God’s word in time takes place above all in the Eucharistic celebration and in the Liturgy of the Hours. He commended himself to him at the moment of passage, through death, to eternal life: “Father, into your hands I commend my spirit” (Lk 23:46). [83] Thus, what took place for Mary can daily take place in each of us, in the hearing of the word and in the celebration of the sacraments. This relationship has proved fruitful, as the history of the Church abundantly testifies. The Synod recalled that a commitment to justice and to changing our world is an essential element of evangelization. Hence, great care should be taken to ensure that seminarians always cultivate this reciprocity between study and prayer in their lives. The Synod also clearly reaffirmed a point already laid down by liturgical law,[242] namely that the readings drawn from sacred Scripture may never be replaced by other texts, however significant the latter may be from a spiritual or pastoral standpoint: “No text of spirituality or literature can equal the value and riches contained in sacred Scripture, which is the word of God”. In the Apostolic Exhortation  Sacramentum Caritatis, I pointed out that “given the importance of the word of God, the quality of homilies needs to be improved. While obviously lacking the philological and historical resources at the disposal of modern exegesis, the patristic and mediaeval tradition could recognize the different senses of Scripture, beginning with the literal sense, namely, “the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation”. [319] The Church feels duty-bound to proclaim to every man and woman the word that saves (cf. [56], The Second Vatican Council also states that this Tradition of apostolic origin is a living and dynamic reality: it “makes progress in the Church, with the help of the Holy Spirit”; yet not in the sense that it changes in its truth, which is perennial. 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