He who ‘has made God known’ (Jn 1:18) is the one, definitive word given to mankind”. The sacramental character of revelation points in turn to the history of salvation, to the way that word of God enters time and space, and speaks to men and women, who are called to accept his gift in faith. [155] Consequently, there should be an increase in ecumenical study, discussion and celebrations of the word of God, with due respect for existing norms and the variety of traditions. Thus we too will enter into the great nuptial dialogue which concludes sacred Scripture: “The Spirit and the bride say: ‘Come’. [113] In a word, “where exegesis is not theology, Scripture cannot be the soul of theology, and conversely, where theology is not essentially the interpretation of the Church’s Scripture, such a theology no longer has a foundation”. [335] We should never forget that “where human words become powerless because the tragic clash of violence and arms prevails, the prophetic power of God’s word does not waver, reminding us that peace is possible and that we ourselves must be instruments of reconciliation and peace”.[336]. Now they were able to appreciate in a new way all that they had previously experienced with him: “Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?” (24:32). [51] Saint Jerome is likewise firmly convinced that “we cannot come to an understanding of Scripture without the assistance of the Holy Spirit who inspired it”. In this sense, the Pontifical Biblical Commission’s definition of the spiritual sense, as understood by Christian faith, remains fully valid: it is “the meaning expressed by the biblical texts when read, under the influence of the Holy Spirit, in the context of the paschal mystery of Christ and of the new life which flows from it. Code of Canon Law, cc. Congregation for Divine Worship and the Discipline of the Sacraments, Directory on Popular Piety and the Liturgy. Propositio 18; Second Vatican Ecumenical Council, Constitution on Sacred the Liturgy Sacrosanctum Concilium, 35. [258] Here I wish first and foremost to stress that catechesis “must be permeated by the mindset, the spirit and the outlook of the Bible and the Gospels through assiduous contact with the texts themselves; yet it also means remembering that catechesis will be all the richer and more effective for reading the texts with the mind and the heart of the Church”,[259] and for drawing inspiration from the two millennia of the Church’s reflection and life. Rom 15:4; 1 Cor 10:11). 55. I think too of the ancient language expressed by icons, which from the Eastern tradition is gradually spreading throughout the world. Indeed, the word of God is given to us in sacred Scripture as an inspired testimony to revelation; together with the Church’s living Tradition, it constitutes the supreme rule of faith.[65]. Saint John powerfully expresses the fundamental paradox of the Christian faith. If they are Christians, they require forms of pastoral care which can enable them to grow in the faith and to become in turn messengers of the Gospel. 35. This would help the people of God to realize that “the reading of the Gospel is the high point of the liturgy of the word”. [33] Benedict XVI, Encyclical Letter Deus Caritas Est (25 December 2005), 1: AAS 98 (2006), 217-218. Cf. Ex 33:11) and the one who makes God known (cf. [175] The Dogmatic Constitution Dei Verbum expresses this mystery by using the biblical metaphor of a nuptial dialogue: “God, who spoke in the past, continues to converse with the spouse of his beloved Son. The Synod frequently insisted on the need for a prayerful approach to the sacred text as a fundamental element in the spiritual life of every believer, in the various ministries and states in life, with particular reference to lectio divina. 63. God created us for happiness and for life, whereas sickness and death came into the world as a result of sin (cf. Lk 4:16-21; 24:25-35, 44-49. Saint Paul also uses the lovely image of the olive tree to describe the very close relationship between Christians and Jews: the Church of the Gentiles is like a wild olive shoot, grafted onto the good olive tree that is the people of the Covenant (cf. Mt 7:24). These words are no figure of speech; they point to a lived experience! [296] I would like here to review the basic steps of this procedure. Without this, there is always a risk that the text will become a pretext for never moving beyond our own ideas. This was faithfully carried out; it was carried out by the Apostles who handed on, by oral preaching, by their example, by their ordinances, what they themselves had received – whether from the lips of Christ, from his way of life and his works, or by coming to know it through the prompting of the Holy Spirit; it was carried out by those Apostles and others associated with them who, under the inspiration of the same Holy Spirit, committed the message of salvation to writing”. Keeping in mind the indications already set forth in the Post-Synodal Apostolic Exhortation Sacramentum Caritatis with regard to Sunday celebrations in the absence of a priest,[228] I recommend that competent authorities prepare ritual directories, drawing on the experience of the particular Churches. 99. He has given creation and history their definitive meaning; and hence we are called to live in time and in God’s creation within this eschatological rhythm of the word; “thus the Christian dispensation, since it is the new and definitive covenant, will never pass away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ (cf. [349] Yet we also need to recognize and appreciate the fact that the poor are themselves agents of evangelization. On the one hand, he says that “no one has ever seen God” (Jn 1:18; cf. [191] Here we think of Jesus’ discourse on the bread of life in the synagogue of Capernaum (cf. Contemplative men and women, by their lives of prayer, attentive hearing and meditation on God’s Word, remind us that man does not live by bread alone but by every word that comes from the mouth of God (cf. The Synod recommended that seminarians be concretely helped to see the relationship between biblical studies and scriptural prayer.
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