Official Documents of the Roman Catholic Church: June 2007

Thursday, June 28, 2007

"Technology and Human Love Should Always Go Together"

Papal Address at Pavia Hospital

VATICAN CITY, MAY 4, 2007 (Zenit.org).-
PASTORAL VISIT TO VIGEVANO AND PAVIA (ITALY)

VISIT TO THE "SAN MATTEO" POLYCLINIC IN PAVIA

ADDRESS OF HIS HOLINESS BENEDICT XVI
TO THE DIRECTORS, MEDICAL STAFF, THE SICK AND THEIR RELATIVES

Sunday, 22 April 2007

Dear Brothers and Sisters,

The programme for my Pastoral Visit to Pavia could not have omitted a stop at the San Matteo Polyclinic to meet you, dear sick people, who come not only from the Province of Pavia but also from the whole of Italy.

I express my personal closeness and solidarity to each one of you as I also embrace in spirit the sick, the suffering, people in difficulty in your Diocese and all those who take loving care of them. I would like to reach out to you all with a word of encouragement and hope.

I address a respectful greeting to Mr Alberto Guglielmo, President of the Polyclinic, and I thank him for his cordial words that he has just addressed to me. My gratitude extends to the doctors, the nurses and all the personnel who work here daily.

I offer grateful thoughts to the Camillian Fathers who every day, with lively pastoral zeal, bring to the sick the comfort of the faith, as well as to the Sisters of Providence involved in generous service in keeping with the charism of St Luigi Scrosoppi, their Founder.

I express heartfelt thanks to the representative of the sick [who spoke prior to the Pope's Address] and I think with affection of their relatives who share moments of trepidation and trustful expectation with their loved ones.

A hospital is a place which in a certain way we might call "holy", where one experiences not only the frailty of human nature but also the enormous potential and resources of human ingenuity and technology at the service of life.

Human life! However often it is explored, this gift always remains a mystery.

I am aware that this hospital structure, your "San Matteo" Polyclinic, is well known in this City and in the rest of Italy, in particular for its pioneering surgery on several occasions. Here, you seek to alleviate suffering in the attempt to restore the person to complete health and this often happens, partly thanks to modern scientific discoveries; and here, truly comforting results are obtained.

I strongly hope that the necessary scientific and technological progress will constantly go hand in hand with the awareness that together with the good of the sick person, one is promoting those fundamental values, such as the respect for and defence of life in all its stages, on which the authentically human quality of coexistence depends.

Being here with you, it comes naturally to me to think of Jesus, who in the course of his earthly existence always showed special attention to the suffering, healing them and giving them the possibility of returning to a life of family and social relations which illness had compromised.

I am also thinking of the first Christian community, where, as we read in these days in the Acts of the Apostles, many cases of healing and miracles accompanied the Apostles' preaching.

The Church, following the example of her Lord, always expresses special preference for the suffering and, as the President said, sees Christ himself in the suffering and does not cease to offer to the sick the necessary technical assistance and human love, knowing that she is called to express Christ's love and concern for them and for those who care for them.

Technical progress, technology and human love should always go together!

Moreover, Jesus' words, "As you did it to one of the least of these my brethren, you did it to me" (Mt 25:40;45), resonate with special timeliness in this place. In every person stricken with illness it is Jesus himself who waits for our love.

Suffering is of course repugnant to the human spirit; yet, it is true that when it is accepted with love and compassion and illumined by faith, it becomes a precious opportunity that mysteriously unites one to Christ the Redeemer, the Man of sorrows who on the Cross took upon himself human suffering and death.

With the sacrifice of his life, he redeemed human suffering and made it the fundamental means of salvation.

Dear sick people, entrust to the Lord the hardships and sorrows that you have to face and in his plan they will become a means of purification and redemption for the whole world.

Dear friends, I assure each and every one of you of my remembrance in prayer and, as I invoke Mary Most Holy, Salus infirmorum -- Health of the Sick -- so that she may protect you and your families, the directors, the doctors and the whole community of the Polyclinic, I impart to you all with affection a special Apostolic Blessing.

Wednesday, June 27, 2007

Permanent Observer to the United Nation

Holy See Statement on Displaced Iraqis

Holy See Statement on Displaced Iraqis
"The World Is Witnessing an Unprecedented Degree of Hate"

GENEVA, MAY 3, 2007 (Zenit.org).- April 17 text of an intervention by Archbishop Silvano Tomasi, the Holy See's permanent observer at the United Nations at Geneva, during an international conference called by the U.N. High Commissioner for Refugees.

Mr. President,

1. In Iraq it seems "easier to die than to live," as some media reported in the face of the increasing violence and daily atrocities that are destroying innumerable lives and the hope of an entire people. The initiative taken by the UNHCR to bring together representatives of governments and of humanitarian organizations is therefore an opportune and promising decision.

The delegation of the Holy See expresses its appreciation and looks forward, as a result of this conference, to heightened awareness on the part of the international community and to concrete forms of help for the uprooted populations of Iraq. Over the years, the UNHCR has rescued and given hope to millions of victims of persecution, conflicts and violation of basic human rights. We are all challenged to maintain this noble tradition.

2. The world is witnessing an unprecedented degree of hate and destructiveness in Iraq; this phenomenon concomitantly exerts a widening deadly impact in the entire Middle East region. Sectarian and tribal clashes, military actions, armed groups competing for power, kidnappings, rapes, international terrorism, threats to and murder of the innocent members of families simply because they uphold their ancestral faith -- these are all elements that, in combination threaten human dignity and social well-being in the region. Targeting of unarmed civilians is a particularly tragic sign of total disregard of the sacredness of human life.

While the consequences of this generalized violence affect the social and economic life of the country, they also are a stark reminder of the passionate appeals of the late Pope John Paul II to avoid "the tremendous consequences that an international military operation would have for the population of Iraq and for the balance of the Middle East region already sorely tried, and for the extremisms that could stem from it." He insistently called for negotiations even though he knew well that peace at any price might not be possible (John Paul II, Angelus, March 16, 2003).

3. Massive uprooting and displacement of the Iraqi population is now indeed a tremendous consequence. The figures are telling: Some 2 million Iraqis currently displaced internally and 2 million others have already fled the country, and between 40,000 and 50,000 are fleeing their homes each month.

The very generous welcome provided by Jordan and Syria, in particular, and by the other countries, is certainly highly commendable. Economic, social and security concerns, however, are putting to the test this willingness and capacity to welcome.

It is urgent, therefore, for the international community to take up its responsibility and share in the task of protection and assistance, to answer the call for action now through the implementation on the ground and in practical decisions of the legal and moral commitments it patiently formulated and agreed upon. Where war and violence have destroyed the social tissue and the unity of Iraq, judicious political choices and a non-discriminatory humanitarian engagement would be the first step to re-establish a pluralistic unity.

4. There are special categories of victims that stand out in this largest Middle East exodus since the still unresolved Palestinian one of 1948. Displaced women, elderly and children bear the brunt of the tragedy. With the experience of daily violence and, even more tragically, with the killing of family members before their eyes, many children are traumatized and remain without professional care. Most uprooted Iraqi children wake up in their exile to a daily experience of uncertainty, deprivation, lack of schooling, and to hard labor just to attain the minimal essentials of human survival. One has to wonder how their psychological scars will condition the future.

Christian and other religious minorities who have been a target of forced eviction and ethnic and religious cleansing by radical groups find themselves in limbo in their temporary place of refuge since they are unable to return to their homes and are without a possibility of local integration or resettlement. It is the suffering of all the victims that should prompt a coordinated, effective and generous response.

5. A comprehensive reconciliation and peace are the obvious responses that address the root of all forced displacement. As the international community pursues this complex goal, addressing immediately the needs of the millions of uprooted Iraqis and other refugees in the area will prevent further regional destabilization and will relieve their pain.

This is not the time to look at technical definitions of a refugee, but to recall "the exemplary value beyond its contractual scope" attributed by states, from the very beginning, to the Convention Relating to the Status of Refugees (1951).

Recently, the development of the concept of complementary protection has become a significant conclusion to support a humane response in massive displacement. Therefore, among the practical measures that must be upheld and implemented as means of due protection, are acceptance of all people fleeing generalized violence, respectful of their human rights and of the principle of non-refoulement, registration for an orderly assistance, provision of appropriate legal documentation.

In this humanitarian response, the countries hosting displaced Iraqis cannot be ignored by the international community and must receive tangible and prompt solidarity. A community-inclusive approach to assist vulnerable displaced people and hosts can be a winning strategy for an effective outreach even to needy persons who are the most isolated and vulnerable.

In fact, without this solidarity, the victims escaping violence are at risk of new forms of exploitation and of being deprived of health and education services, housing and employment possibilities. Facing such vulnerability, some persons are tempted to place themselves in the hands of smugglers in order to escape but simply are confronted with additional difficulties in the countries they manage to reach.

While the first humanitarian need is peace, equally vital is a coordinated response that raises awareness of the immense crisis we face. Such a response must involve actors from states, civil society and United Nations. In order to ameliorate the plight of all displaced people inside and outside the country, this response must enjoy a responsible participation of all Iraqis.

All humanitarian workers who have been delivering active assistance, notwithstanding risk and sacrifice, deserve the appreciation from the global human family, as well as adequate resources to carry out their mission. They serve as effective instruments, as shown, for example, by the tens of thousand of people of all backgrounds and convictions being helped daily by the Catholic charitable network in Iraq, Jordan, Syria, Lebanon, Turkey and Egypt.

Local NGOs as well as faith-based organizations and others often have the best capacities to reach out to the neediest, build upon community solidarity, and, in this moment of increased tensions between ethnic, tribal and religious groups, open up genuine dialogue. It makes good sense that they be empowered, financially supported and actively engaged in situation assessments and response programming.

6. In previous but similar crises of massive displacement, the mobilization of the international community proved effective in providing durable solutions. There is a need to match past effectiveness. While the right to return has to be kept alive for displaced Iraqis, other examples in recent history have demonstrated that the option of resettlement may need to be enhanced, and doors opened by more countries and for greater numbers, so that pressure within the region may be alleviated on a short-term basis.

A renewed and concerted effort is called for, however, to make conditions in Iraq and in the whole region conducive to a decent and sustainable coexistence among all its citizens. The historical diversity of communities can contribute to a democratic experience and can link this society to the world. Such a contribution presupposes mutual acceptance, the rejection of homogenization, and constructive pluralism. The implementation of all durable solutions to end displacement in this context can prevent the emergence of chronic, protracted situations that result in long-term and humiliating circumstances for large numbers of new refugees.

Mr. President,

7. My Delegation is convinced that, at this juncture of the Middle East crisis, vigorous leadership is demanded of the international community. Surely, the greatest challenge is to find a way for reconciliation, to reconstruct the will to dialogue, and to hope again so that peace may win. Generous, timely and coordinated humanitarian help for all the victims of such horrific violence will achieve justice for them and will begin the indispensable process of healing their tragic condition.

Friday, June 22, 2007

Papal Message to Social Sciences Academy

"There Will Always Be a Place for Charity"

VATICAN CITY, MAY 2, 2007 (Zenit.org).- Here is the message Benedict XVI sent to Mary Ann Glendon, president of the Pontifical Academy of Social Sciences, on the occasion of the plenary session of the academy held April 27-May 1. The theme of the meeting was "Charity and Justice in the Relations Among Peoples and Nations."

* * *

To Her Excellency
Professor Mary Ann Glendon
President of the Pontifical Academy of Social Sciences

As the Pontifical Academy of Social Sciences gathers for its thirteenth Plenary Session, I am pleased to greet you and your distinguished confreres and to convey my prayerful good wishes for your deliberations.

The Academy's meeting this year is devoted to an examination of the theme: "Charity and Justice in the Relations among Peoples and Nations." The Church cannot fail to be interested in this subject, inasmuch as the pursuit of justice and the promotion of the civilization of love are essential aspects of her mission of proclaiming the Gospel of Jesus Christ. Certainly the building of a just society is the primary responsibility of the political order, both in individual States and in the international community. As such, it demands, at every level, a disciplined exercise of practical reason and a training of the will in order to discern and achieve the specific requirements of justice in full respect for the common good and the inalienable dignity of each individual. In my Encyclical Deus Caritas Est, I wished to reaffirm, at the beginning of my Pontificate, the Church's desire to contribute to this necessary purification of reason, to help form consciences and to stimulate a greater response to the genuine requirements of justice. At the same time, I wished to emphasize that, even in the most just society, there will always be a place for charity: "there is no ordering of the State so just that it can eliminate the need for a service of love" (No. 28).

The Church's conviction of the inseparability of justice and charity is ultimately born of her experience of the revelation of God's infinite justice and mercy in Jesus Christ, and it finds expression in her insistence that man himself and his irreducible dignity must be at the centre of political and social life. Her teaching, which is addressed not only to believers but to all people of good will, thus appeals to right reason and a sound understanding of human nature in proposing principles capable of guiding individuals and communities in the pursuit of a social order marked by justice, freedom, fraternal solidarity and peace. At the heart of that teaching, as you well know, is the principle of the universal destination of all the goods of creation. According to this fundamental principle, everything that the earth produces and all that man transforms and manufactures, all his knowledge and technology, is meant to serve the material and spiritual development and fulfilment of the human family and all its members.

From this integrally human perspective we can understand more fully the essential role which charity plays in the pursuit of justice. My predecessor, Pope John Paul II, was convinced that justice alone is insufficient to establish truly humane and fraternal relations within society. "In every sphere of interpersonal relationships," he maintained, "justice must, so to speak, be 'corrected' to a considerable extent by that love which, as Saint Paul proclaims, 'is patient and kind' or, in other words, possesses the characteristics of that merciful love which is so much of the essence of the Gospel and Christianity" (Dives in Misericordia, 14). Charity, in a word, not only enables justice to become more inventive and to meet new challenges; it also inspires and purifies humanity's efforts to achieve authentic justice and thus the building of a society worthy of man.

At a time when "concern for our neighbour transcends the confines of national communities and has increasingly broadened its horizon to the whole world" (Deus Caritas Est, 30), the intrinsic relationship between charity and justice needs to be more clearly understood and emphasized. In expressing my confidence that your discussions in these days will prove fruitful in this regard, I would like briefly to direct your attention to three specific challenges facing our world, challenges which I believe can only be met through a firm commitment to that greater justice which is inspired by charity.

The first concerns the environment and sustainable development. The international community recognizes that the world's resources are limited and that it is the duty of all peoples to implement policies to protect the environment in order to prevent the destruction of that natural capital whose fruits are necessary for the well-being of humanity. To meet this challenge, what is required is an interdisciplinary approach such as you have employed. Also needed is a capacity to assess and forecast, to monitor the dynamics of environmental change and sustainable growth, and to draw up and apply solutions at an international level. Particular attention must be paid to the fact that the poorest countries are likely to pay the heaviest price for ecological deterioration. In my Message for the 2007 World Day of Peace, I pointed out that "the destruction of the environment, its improper or selfish use, and the violent hoarding of the earth's resources … are the consequences of an inhumane concept of development. Indeed, if development were limited to the technical-economic aspect, obscuring the moral-religious dimension, it would not be an integral human development, but a one-sided distortion which would end up by unleashing man's destructive capacities" (No. 9). In meeting the challenges of environmental protection and sustainable development, we are called to promote and "safeguard the moral conditions for an authentic 'human ecology'" (Centesimus Annus, 38). This in turn calls for a responsible relationship not only with creation but also with our neighbours, near and far, in space and time, and with the Creator.

This brings us to a second challenge which involves our conception of the human person and consequently our relationships with one other. If human beings are not seen as persons, male and female, created in God's image (cf. Gen 1:26) and endowed with an inviolable dignity, it will be very difficult to achieve full justice in the world. Despite the recognition of the rights of the person in international declarations and legal instruments, much progress needs to be made in bringing this recognition to bear upon such global problems as the growing gap between rich and poor countries; the unequal distribution and allocation of natural resources and of the wealth produced by human activity; the tragedy of hunger, thirst and poverty on a planet where there is an abundance of food, water and prosperity; the human suffering of refugees and displaced people; the continuing hostilities in many parts of the world; the lack of sufficient legal protection for the unborn; the exploitation of children; the international traffic in human beings, arms and drugs; and numerous other grave injustices.

A third challenge relates to the values of the spirit. Pressed by economic worries, we tend to forget that, unlike material goods, those spiritual goods which are properly human expand and multiply when communicated: unlike divisible goods, spiritual goods such as knowledge and education are indivisible, and the more one shares them, the more they are possessed. Globalization has increased the interdependence of peoples, with their different traditions, religions and systems of education. This means that the peoples of the world, for all their differences, are constantly learning about one another and coming into much greater contact. All the more important, then, is the need for a dialogue which can help people to understand their own traditions vis-à-vis those of others, to develop greater self-awareness in the face of challenges to their identity, and thus to promote understanding and the acknowledgement of true human values within an intercultural perspective. To meet these challenges, a just equality of opportunity, especially in the field of education and the transmission of knowledge, is urgently needed. Regrettably, education, especially at the primary level, remains dramatically insufficient in many parts of the world.

To meet these challenges, only love for neighbour can inspire within us justice at the service of life and the promotion of human dignity. Only love within the family, founded on a man and a woman, who are created in the image of God, can assure that inter-generational solidarity which transmits love and justice to future generations. Only charity can encourage us to place the human person once more at the centre of life in society and at the centre of a globalized world governed by justice.

With these considerations, dear Members of the Academy, I encourage you as you carry forward your important work. Upon you and your loved ones I cordially invoke God's blessings of wisdom, joy and peace.

From the Vatican, 28 April 2007

BENEDICTUS PP. XVI

© Copyright 2007 -- Libreria Editrice Vaticana
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Mary Ann Glendon's Concluding Speech
"Benedict XVI Highlighted 3 Challenges"

VATICAN CITY, MAY 2, 2007 (Zenit.org).- Here is the message Mary Ann Glendon, president of the Pontifical Academy of Social Sciences, gave today on concluding the plenary session of the academy held April 27-May 1. The theme of the meeting was "Charity and Justice in the Relations Among Peoples and Nations."

* * *

At the conclusion of our XIII Plenary Session, I am pleased to share with you some of what we in the Pontifical Academy of Social Sciences have learned over the past four days of intense meetings. In the name of the academy and its chancellor, His Excellency Bishop Marcelo Sanchez Sorondo, I thank you journalists for your interest in our work this past week since we last met.

I am joined here today by Professor Juan Llach of Argentina, the principal organizer of our plenary session this year. After my introductory remarks, Professor Llach will speak to you about some of what we heard and discussed in our meetings. I will limit myself to comments of a more general character.

Our meeting this year on the theme of "Charity and Justice in the Relations Among People and Nations" is part of a broader project of the academy on questions arising from globalization. Over several years, these meetings have provided academy members with much data and creative thinking. While we are not in a position today to speak about any final conclusions, I hope to give you a sense of what we have been doing this week. In the coming months, academy members will further discuss what we have heard here, and be in a position to arrive at some conclusions for a final report. We cannot present to you today, therefore, final conclusions of the academy.

As I mentioned at the outset of our meeting, we had a record number of invited guests this year to share with us their understanding of issues related to charity and justice among nations. I would just give a few examples of what we heard.

Professor Luis Ernesto Derbez Bautista, former foreign minister of Mexico, spoke about the vulnerability of poorer countries to sudden swings in world capital markets, and the need to mitigate the damage from such exposure. Doctor Jacques Diouf, director general of the Food and Agriculture Organization, spoke to us about the very practical issue of access to safe water. Doctor José Miguel Insulza, secretary general of the Organization of American States, addressed us the strengths and weaknesses of international law in building peaceful relations between states. Doctor Henry Kissinger, former secretary of state of the United States, spoke about how globalization is weakening the power of nation-states, precisely as their own citizens expect them to do more to mitigate the effects of that same globalization.

The meetings of the academy are also a privileged place for the Church to listen to and converse with the world of scholarship. We were honored with a substantial address from His Eminence, Cardinal Tarcisio Bertone, secretary of state, who spoke about the weaknesses of multilateral institutions.

He clarified for us that the Holy See strongly supports international institutions, but does not subscribe to an uncritical internationalism, any more that the Holy See subscribes to an uncritical nationalism in defending the rights of nations.

We also had the participation of several other curial cardinals, as well as His Eminence Cardinal Pierre Sfeir Nasrallah, patriarch of the Maronites, and His Beatitude Monsignor Antonios Naguib, patriarch of Alexandria. The latter two spoke with great passion and emotion about the challenges and crises of interreligious dialogue as a critical part of peace between nations. As one of our invited guests, Rabbi David Rosen, said: "Without peace between religions, there cannot be peace between nations."

In his message to us for our plenary session, the Holy Father Pope Benedict XVI highlighted three challenges: i) the environment and sustainable development, ii) respect for the rights and dignity of persons, and iii) the danger of losing spiritual values in a technical world.

The Holy Father also wrote in general about the work of the social sciences in the relations between nations. He reminded us that the "building of a just society is the primary responsibility of the political order," and therefore the questions before us are those largely of "practical reason and a training of the will in order to discern and achieve the specific requirements of justice."

To this work of practical reason, the Church offers a "purification of reason," permitting the light of the Gospel to illuminate the social order. In other words, relations between states cannot remain only a matter of technical skill; they must be animated by ethical concerns.

The work of the social sciences lies between the principles and practice. We heard some practical ideas about how the priority of ethical concerns might be concretely achieved, as you will hear presently from Professor Llach.

A final note about the question of subsidiarity. As I noted last week, that was one aspect of international relations which we were asked to think about.

In Catholic social thinking, the concept of subsidiarity allows space for individuals, families and communities to practice the virtues of charity and justice without being usurped by an all-powerful state. At the level of nations, is there room to allow for charity and justice to be exercised as virtues?

The nation-state, for all of its weaknesses, allows great numbers of peoples to live together in peace and freedom, with space allowed for the exercise of virtues which promote the common good. Can we say that international institutions do the same?

There can be no doubt that the Catholic Church, in its teachings on the unity of the human race and the universal destination of material goods, stands on the side of institutions which promote peace and harmony between nations. But the challenge is for those institutions to allow ample space for the virtues of charity and justice as well. The work of our Academy in the months ahead is to look at concrete proposals in that regard.

Professor Llach will now share with you some of the proposals that we heard.

Thank you again for your interest in our work.

ADDRESS OF HIS HOLINESS BENEDICT XVI

TO A DELEGATION OF THE THEOLOGICAL FACULTY
OF THE UNIVERSITY OF TÜBINGEN IN GERMANY

Paul VI Audience Hall
Wednesday, 21 March 2007

Dear Bishop, esteemed Dean, distinguished Colleagues, if I may be permitted to call you such!

I thank you for this visit and I can say that it makes me deeply happy.

On the one hand, an encounter with one's past is always beautiful because there is something rejuvenating about it. On the other, however, it is something more than a nostalgic meeting.

You yourself, Your Excellency, said that it is also a sign: a sign on the one hand of how dear to me theology is -- and how could it be otherwise? -- because I had considered teaching to be my true vocation, even if the Good Lord suddenly wanted something else.

At the same time, however, it is also a sign on your part, that is, that you see the interior unity between theological research, doctrine and theological work, and pastoral service in the Church, and thus the total ecclesial commitment for the human being, for the world and for our future.

Yesterday evening, of course, I started rummaging among my memories with a view to this meeting. So it was that a memory came to mind which fits in with what you have just said, Mr Dean: in other words, the memory of the Grand Senate. I do not know today whether all the appointments still pass through the Grand Senate.

It was very interesting that when, for example, a chair of mathematics or Assyriology or the physics of solid bodies or any other subject was to be assigned, the contribution from the other faculties was minimal, and everything was resolved quite quickly because almost no one dared to speak out. The situation in the humanistic disciplines was rather different and when the chairs of theology came up in both faculties, in the end, everyone had their say.

Thus, it was evident that all the professors of the University felt in some way competent in theology; they had the feeling that they could and should participate in the decision. Theology was obviously very dear to them.

Consequently, on the one hand it could be perceived that their colleagues in the other faculties in a certain way considered that theology was the heart of the University, and on the other, that theology was precisely something that concerned everyone, in which all felt involved and somehow also knew that they were competent.

In other words, come to think of it, this means that precisely in the debate concerning the chairs of theology, the University could be experienced as a university. I am pleased to learn that these cooptations exist today, more than in the past, although Tϋbingen has always striven for this.

I do not know whether the Leibniz-Kolleg of which I was a member still exists; in any case, the modern University runs a considerable risk of becoming, as it were, a complex of advanced study institutes externally and institutionally united rather than being able to create the interior unity of universitas.

Theology was evidently something in which the universitas was present and in which it was demonstrated that the whole forms a unit, and that precisely at its root are a common questioning, a common task, a common purpose.

I think, moreover, that one can see in this a deep appreciation of theology. I consider this a particularly important fact.

It reveals that in our time -- at least in the Latin countries where the secularity of the State and State institutions is emphasized to the extreme and therefore the omission of all that has to do with the Church, Christianity and faith is demanded -- interconnections exist from which it is impossible to separate that complex reality which we call theology (which is also fundamentally linked with the Church, faith and Christianity).

It thus becomes evident in our collection of European situations -- however secular, in a certain perspective, they are and must be -- that Christian thought with its questions and answers is present and accompanies them.

I maintain, on the one hand, that this fact shows that theology itself continues in a certain way to make its contribution and to constitute what the University is.

But on the other, it naturally also implies an immense challenge to theology to satisfy this expectation, to be equal to it and to carry out the service entrusted to it and expected of it.

I am pleased that through the cooptations which have now become visible in a rather practical way -- far more than they used to be -- that the intra-university debate makes the University truly what it is, involving it in a collective self-questioning and responding.

However, I think that this is also a reason to reflect on how far we are able -- not only in Tϋbingen but also elsewhere -- to satisfy this need. The University and society, humanity, in fact, need questions, but they also need answers. And I hold that in this regard there emerges for theology -- and not only for theology -- a certain dialectic between scientific rigour and the greatest question that transcends it and constantly emerges from it: the question about truth.

I would like to make this clearer with an example. An exegete, an interpreter of Sacred Scripture, must explain it as a historical work "secundum artem", that is, with the scientific rigour that we know in accordance with all the historical elements that require it and with the necessary methodology.

This alone, however, does not suffice for him to be a theologian. If he were to limit himself to doing this, then theology, or at any rate the interpretation of the Bible, would be something similar to Egyptology or Assyriology, or any other specialization.

To be a theologian and to carry out this service for the University, and I dare to say for humanity -- hence, the service that is expected of him -- he must go further and ask: but is what is said there true? And if it is true, does it concern us? And how does it concern us? And how can we recognize that it is true and concerns us?

In my opinion, in this regard, even in the scientific context, theology is always also requested and called into question over and above the scientific perspective.

The University and humanity are in need of questions. Whenever questions are no longer asked, even those that concern the essential and go beyond any specialization, we no longer receive answers, either.

Only if we ask, and if with our questions we are radical, as radical as theology must be radical over and above any specialization, can we hope to obtain answers to these fundamental questions which concern us all.

First of all, we have to ask questions. Those who do not ask do not get a reply.

But I would add that for theology, in addition to the courage to ask, we also need the humility to listen to the answers that the Christian faith gives us; the humility to perceive in these answers their reasonableness and thus to make them newly accessible to our time and to ourselves.

Thus, not only is the University built up but also humanity is helped to live. For this task, I invoke God's Blessing upon you.

Wednesday, June 20, 2007

Jesus Christ is the Word of God Made Man, the Fullness of Revelation

8. “In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son” (Heb 1:1ff). Generally speaking, Christians are aware of the centrality of the Person of Jesus Christ in the Revelation of God. However, they do not always know the important underlying reasons, nor do they understand in what sense Jesus is at the heart of the Word of God. Consequently, when they read the Bible, they are at a loss in making it a truly Christian reading.

For this reason, Dei Verbum recalls that God willed a totally unexpected event to take place: “For he sent his Son, the Eternal Word, who enlightens all men, so that he might dwell among men and tell them of the innermost being of God (cf. Jn 1:1-18). Jesus Christ, therefore, the Word-Made-Flesh, was sent as ‘a man to men.’ He ‘speaks the words of God’ (Jn 3;34), and completes the work of salvation which his Father gave him to do (cf.Jn 5:36; 17:4).”¹⁹ Therefore, in his earthly life and hour of glory, Jesus took upon himself and fulfilled the entire purpose, meaning, history and plan of the Word of God. Thus, St. Irenaeus maintains: “Christ brought us all that could possibly be new, by bringing himself.”²⁰

Pastorally speaking, this truth requires an understanding on how to gather, in an analogous way, the various meanings of the Word of God in the faith of the Church, as seen in the Bible. In the Scriptures, Jesus Christ is shown to be the Eternal Word of God, which shines forth in creation, is given a historical character in the message of the prophets, is fully manifested in the Person of Jesus, is echoed in the voice of the apostles and is proclaimed in the Church today. In a general sense, the Word of God is Christ-the-Word, who, through the inspiration of the Holy Spirit, is the key to all interpretation. “The Word of God, who was in the beginning with God, is not, in his fullness, much talk or a multiplicity of words; but a single Word, which embraces a great number of ideas (theoremata), each of which is a part of the Word in its entirety... and if Christ refers us to the Scriptures in testifying to himself, it is not to one book that he sends us to the exclusion of another, but to all, because all speak of him.”²¹ Thus, continuity can be seen in diversity.

The essence of the Church’s proclamation is this richness of the Word. If the Church knows how to understand herself in Jesus Christ, she will feel herself generated and renewed by the Word of God. However, it is also true that the Word of God (which is Jesus) has also to be understood, as he himself said, “according to the Scriptures” (Lk 24:44-49). Christ-the-Word is in the history of the People of God in the Old Testament, which bears witness to him as Messiah; he is present at this historical moment in the Church, who proclaims Christ-the-Word through preaching, meditates on him through the Bible and experiences him through divine friendship. Christ-the Word guides the Church’s life. St. Bernard observes: “In the plan of the Incarnation of the Word, Christ is the centre of all Scripture. The Word of God, already capable of being heard in the Old Testament, became visible in Christ.”²²

The Word of God is Intimately a Part of Human History and Guides it

8. Persons in some cultures think that everything comes from them and as a result consider themselves masters of their own destiny. This attitude makes it difficult for them to accept that someone might come into the world to enter into dialogue and provide the meaning of existence. Such a mentality can also be seen in often incorrect conceptions of God and various forms of doubt. God, however, who cannot silence the truth of his Word, reassures the individual that his Word is amicable and spoken for a person’s good. While always respecting a person’s freedom, the Word of God, nonetheless, requires a faithful listening to and meditating on its content. Truly, the Word of God “must appear to each individual as an opening to his problems, with a response to his questions, a widening of his values and together meet his aspirations.”¹⁵ Again, we understand from Dei Verbum that the Word of God precedes every human word and initiative. God pronounces his Word to open a person to unexpected horizons of truth and meaning as stated in Genesis 1; John 1:1ff.; Hebrews 1:1; Romans 1:19-20; Galatians 4:4; and Colossians 1:15-17. St. Gregory the Great maintains: “Scripture comes down to our level in using our poor words, so as to allow us gradually to climb, step-by-step, from what is seen near-at-hand to things sublime.”¹⁶

From the start, God wanted “to make known the way leading to eternal salvation.”¹⁷ Scripture reveals how God’s Almighty Word began a dynamic dialogue with humanity from its very beginning. Oftentimes, dialogue was often dramatic, but eventually it prevailed. In the history of God’s Chosen People, Israel, the supreme Revelation took place in Jesus Christ, his Eternal Word-Made-Flesh (cf. Jn 1:14). St. Ephrem states: “I considered the Creator-Word, and likened it to the Rock that accompanied the people in the wilderness. It was not from any reservoir of water within the Rock that it poured forth glorious streams for them: there was no water in the Rock, yet oceans sprang forth from it. In like manner, the Word created things out of nothing. Blessed is that person accounted worthy to inherit your Paradise! In his book, Moses described the creation of the natural world, so that both Nature and Scripture might bear witness to the Creator: Nature, through man's use of it, Scripture, through his reading of it. These are the witnesses which abound everywhere; they are to be found at all times, present at every hour, confuting the unbeliever, who is ungrateful towards the Creator.”¹⁸

The pastoral implication of this idea of the Word of God is striking. Its history is intimately intertwined with the history of humankind. In fact, it is the very basis of the history of humanity. For this reason, human history is not composed simply of human thoughts, words and initiatives. Vibrant traces of the Word of God can be seen in nature and culture. Not only does the Word give human knowledge its true value, but the human sciences themselves help reveal the Word’s identity. The Word, in taking on a human nature, reveals the humanism intended from the very beginning. In a special way, the Word itself chose a people to share the path of freedom and salvation and to show the steadfastness and patience of God and his being an “Emmanuel” (Is 7:14) “God-with-us” (Is 8:10; cf. Rm 8:31; Rev 21:3). This explains how the Word of God, through biblical testimony, was reflected in the thoughts and expressions of individuals through the ages. At times, this took place in a contorted and beleaguered manner like a cry for help in the dark events of history, yet it had extraordinary effects in history as seen in an appealing manner in the lives of the saints. Living their special charisms as gifts of the Holy Spirit, they showed the inherent, fundamental potentiality of the Word of God, when taken to heart.

Today, people need help to understand the correct relationship between public Revelation, which constitutes the Christian Creed, and private revelations, not to mention the importance of both for a faith which is indeed genuine.

The Human Person Needs Revelation

7. A person is capable of knowing God by relying simply on God-given human resources (cf. Rm 1:20), namely, the world of creation (liber natur ). In various circumstances in history, as a result of sin, this knowledge of God has become clouded and uncertain and even denied by many. But God does not abandon humanity; he puts a deep longing in individuals for light, salvation and peace, even if this is not always recognised. Proclaiming the Gospel to the whole world has helped keep people aware of this bond with the Creator and has resulted in religious and cultural values.

The People of God are showing signs of a keen desire—even a deep yearning—for an intense, sure faith. In removing the veil of ignorance, confusion and self-doubt about God and humankind, the People of God can discern and uphold the truth of God among the many conquests of our technological age. This deep, extensive yearning, almost a crying out, leaves a person open to perceive the truth of God’s revealing himself for the sake of humanity and to listen to his Word. This is the underlying objective of the Synod: to investigate the pastoral implications of the topic in guaranteeing and advancing the process of a new evangelization and permitting the gathering of valuable information for ecumenical, interreligious and cultural dialogue.

God Takes the Initiative: Divine Revelation by the Word of God

6. “In his goodness and wisdom God chose to reveal himself and to make known to us the hidden purpose of his will.”¹⁰ At the risk of subjecting the mystery of God to the human word and the formality of an arbitrary report, the Second Vatican Council masterfully and accurately set forth in Dei Verbum a summary of the faith professed by the Church throughout the ages. God makes himself known in a gratuitous and direct way so as to enter into an interpersonal relationship of truth and love with humankind and the world he created. God reveals himself in the visible realities of the cosmos and history “through deeds and words having an inner unity,”¹¹ thereby demonstrating an “economy of Revelation,” namely, a plan which seeks the salvation of humankind and, through it, all creation. At one and the same time, this Revelation communicates the truth about God, One in Three, and the truth about humanity, loved by God and destined for eternal happiness. This Divine Revelation gloriously culminates in the Person of Jesus Christ, “who is both the mediator and the fullness of all Revelation.”¹²

This gratuitous communication, which presupposes a deep communion analogous to human intimacy, is characterised by God himself and his Word, that is, the “Word of God.” Fundamentally speaking, it is a personal act of the Trinitarian God, who loves and consequently “speaks.” God speaks to humankind so that each person might acknowledge his love and respond to him.¹³An attentive reading of the Bible clearly demonstrates that this communication has continually taken place from Genesis to Revelation. When the Word of God is read and proclaimed, above all in the Eucharist, the “Sacrament par excellence,”¹⁴ and in the other sacraments, the Lord himself makes an appeal to us to “become part” of a deeply profound and uniquely interpersonal event of communion between him and us and each of us with one another. Truly, the Word of God is active and accomplishes its purpose (cf. Heb 4:12).

REVELATION, THE WORD OF GOD AND THE CHURCH

“In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son, whom he appointed the heir of all things, through whom also he created the world” (Heb 1:1,2).

CHAPTER I

REVELATION, THE WORD OF GOD AND THE CHURCH

God Takes the Initiative: Divine Revelation by the Word of God

The Human Person Needs Revelation

The Word of God is Intimately a Part of Human History and Guides it

Jesus Christ is the Word of God Made Man, the Fullness of Revelation

The Word of God as a Symphony

9. The points treated in the preceding section now permit a listing of the senses which the Church gives to the Word of God in the process of Revelation. It can be compared to a symphony played with many instruments, since God communicates his Word in many and various ways (cf. Heb 1:1). The history of Revelation is long and has a diversity of heralds, yet it is always characterised by a hierarchy in meaning and function. Consequently, it is right to speak of an analogous sense of the Word.

a - In Revelation, the Word of God is the Eternal Word of God, the Second Person of the Most Blessed Trinity, the Son of the Father, the basis for intra and extra communication of the Trinity: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through him, and without him was not anything made that was made” (Jn 1:1-3; cf. Col 1:16).

b - Therefore, the created world “tells of the glory of God” (Ps 19:1); everything is his voice (cf. Sir 46:17; Ps 68:34). In the beginning, God created the cosmos by his Word and sealed creation with his wisdom. The work of interpreting the created order was given to humankind, created to the image and likeness of God (cf. Gn 1:267-27; Rm 1:19-20). Indeed, humanity receives through the Word the invitation to enter into dialogue with God and creation. God thus made all creation and humanity in primis to render “perennial witness to him.”²³

c - “The Word became flesh” (Jn 1:14): The Word of God par excellence, the ultimate and definitive Word, is Jesus Christ. His Person, mission and life on earth are intimately united, according to the Father’s plan which culminates at Easter. But that plan will not reach its fulfilment until Jesus consigns the Kingdom to the Father (cf. 1 Cor 15:24). He is the Gospel of God to humankind.

d - In view of the Word who is the Son-Incarnate, the Father spoke in ancient times to the fathers through the prophets (cf. Heb 1:1). Through the power of the Holy Spirit, the apostles continue to proclaim Jesus and his Gospel. Thus, in service to the one Word of God, the words of man are taken as the words of God, resounding in the proclamation of the prophets and the apostles.

e - Sacred Scripture, under divine inspiration, unites Jesus-the-Word to the words of the prophets and apostles. The Bible itself attests to the authenticity of this fact. In containing the Word of God written under divine inspiration, the Bible can truly be said to be the Word of God.²⁴ Every page looks to the Word, Jesus, because he said, “It is precisely the Scriptures that bear witness to me” (Jn 5:39). Through the charism of divine inspiration, the Books of Sacred Scripture have a direct, concrete power of appeal not possessed by other texts or holy writings.

f - But the Word of God is not locked away in writing. Even though Revelation ended with the death of the last apostle,²⁵ the Word-Revealed continues to be proclaimed and heard throughout Church history. The Church has the responsibility to proclaim the Word in the world as a response to its aspirations. In this way, the Word continues to move ahead through spirited preaching and many other forms in service to the Gospel. Preaching is the Word of God communicated by a living God to living persons in Jesus Christ by means of the Church. From this vantage point, it can be understood that when God’s Revelation is preached, something which can truly be called the “Word of God” finds fulfilment in the Church.

The Word of God displays all the qualities of true communication between persons. For example, it is informative, because God communicates his truth; expressive, because God makes plain his manner of thinking, loving and acting; and finally, it is an appeal addressed by God to a person to be heard and given a response in faith.

The task of ordained ministers is to instruct the faithful in a proper conception of the Word of God by avoiding erroneous or over-simplistic approaches and any ambiguity. Emphasis needs to be placed on the Word of God’s intrinsic connection to the mystery of the Trinitarian God and his Revelation; its manifestation in the world of creation; its germinal presence in the life and history of humanity; its supreme expression in Jesus Christ; its infallible confirmation in Sacred Scripture and its transmission in the living Tradition of the Church. Since the employment of human language is part of the mystery of the Word of God, research in the sciences of language and communication will necessarily be involved.

Personal Faith Responds to the Word of God, a Faith Manifested in Listening

10. “The obedience of faith is owed to the God who reveals.”²⁶ A person is to listen to the One who gives through speaking, “freely surrendering his entire self.”²⁷ This leads to a person’s totally accepting the invitation of full communion with God and doing his will for the sake of the community and every believer.²⁸ This idea of faith and communion will be seen in each encounter with the Word in preaching and Bible reading. For this reason, Dei Verbum recommends in approaching the Scriptures what is universally confirmed about the Word of God: “God...speaks to men and women as to a friend...so that he might invite and take them into fellowship with himself.”²⁹ “In the Sacred Books, the Father who is in heaven meets his children in great love and speaks to them....”³⁰ Revelation is a communion of love, oftentimes expressed in Sacred Scripture in terms of “covenant” (Jn 9:9; 15:18; Ex 24:1-18; Mk 14:24).

An aspect of noteworthy pastoral significance is touched upon here, namely, faith concerns the Word of God in all its signs and languages. Through the dynamic power of the Holy Spirit, the Word communicates truth to faith by means of a teaching or doctrinal formula. It recognizes that the Word is the basic force at work in conversion; a light in response to the many questions in the believer’s life; a guide to a proper and wise discernment of reality; an invitation not simply to read or speak the Word but to “do it” (Lk 8:21); and finally, an everlasting source of consolation and hope. From this follows, as a certain logic of faith, the task of acknowledging and ensuring the primacy of the Word of God in the life of believers by receiving it as the Church proclaims it, understands it, explains it and lives it.

Mary, Every Believer’s Model of How to Welcome the Word

11. In penetrating the mystery of the Word of God, Mary of Nazareth, from the moment of the Annunciation, remains the Teacher and Mother of the Church and the exemplar of every encounter with the Word by individuals or entire communities. She welcomes the Word in faith, mediates upon it, interiorises it and lives it (cf. Lk 1:38; 2:19,51; Acts 17:11). Indeed, Mary listened to and meditated upon the Scriptures; she associated them with Jesus’ words and the events which she discovered were related to his life. Isaac of Stella says: “In the inspired Scriptures, what is said in a universal sense of the virgin mother, the Church, is understood in an individual sense of the Virgin Mary.... The Lord’s inheritance is, in a general sense, the Church; in a special sense, Mary; and in an individual sense, the Christian. Christ dwelt for nine months in the tabernacle of Mary’s womb, he dwells until the end of the ages in the tabernacle of the Church’s faith. He will dwell for ever in the knowledge and love of each faithful soul.”³¹

The Virgin Mary knows how to take into account what is happening around her and live the necessities of daily life, fully aware that what she receives as a gift from her Son is a gift for everyone. She teaches us not to stand by as idle spectators before the Word of Life, but to become participants, allowing ourselves to be led by the Holy Spirit, who abides in believers. She “magnifies” the Lord, discovering in her life the mercy of God, who makes her “blessed,” because “she believed that there would be a fulfilment of what had been spoken to her from the Lord” (Lk 1:45). She invites every believer to put Jesus’ words into practise: “Blessed are those who have not seen yet believe” (Jn 20:29). Mary is the paradigm of the person who truly prays the Word and knows how to keep the lamp of faith burning in daily life. St. Ambrose observes that every Christian believer conceives and begets the Word of God. According to the flesh, Christ has only one mother; but, according to the faith, everyone gives him birth.³²

The Word of God, Entrusted to the Church, is Transmitted to Every Generation

12. “In His gracious goodness, God has seen to it that what he had revealed for the salvation of all nations would abide perpetually in its full integrity and be handed on to all generations.”³³ As Friend and Father of humankind, God continues to speak. Even though Revelation has ended, it continues, in a certain way, in a communication where the Word of God becomes actually present to us. Indeed, Revelation is still able to provide enlightenment and increase our understanding. This is because the Father, in giving the Spirit of Jesus to the Church, entrusts the treasure of Revelation to her³⁴ and makes her the primary recipient and privileged witness of the loving and salvific Word of God.

For this reason, the Word is not an inert deposit in the Church, but “the supreme rule of her faith” and life-giving power, “advancing through the power of the Holy Spirit” and “growing” with the “reflection and study of believers,” the personal experiences of the spiritual life and the preaching of Bishops.³⁵ Men of God, who have “abided in” the Word, bear particular witness to it.³⁶ Surely, the clear and primary mission of the Church is to transmit, in keeping with Jesus’ mandate (cf. Mt 28:18-20), the Divine Word to all humankind in every time and place. History confirms how this took place and how it continues, after so many centuries, even in our day with great vitality and fruitfulness, despite the various obstacles it encounters.

Divine Tradition and Sacred Scripture in the Church: A Single Sacred Deposit of the Word of God

13. In treating this subject, we need to recall that the Word of God became the Gospel or lieta notizia (“Good News”) in Jesus Christ. As such, the Word of God becomes part of apostolic preaching and continues through the ages in two ways which are visibly and inextricably interconnected. One is the dynamic flow of a living Tradition, manifested by “all that she herself [the Church] is and all that she herself believes,”³⁷ that is, through worship, doctrine and the Church’s life. The other is Sacred Scripture, which, by virtue of the inspiration of the Holy Spirit, preserves in written form the unchanging character of the original and constitutive elements of this living Tradition. “This Sacred Tradition, therefore, and Sacred Scripture of both the Old and New Testaments are like a mirror in which the pilgrim Church on earth looks at God, from whom she has received everything, until she is brought finally to see him as he is, face to face (cf. 1 Jn 3:2).”³⁸ The Church’s Magisterium, which is not above the Word of God, must “authentically interpret the Word of God, whether written or handed on.”³⁹

The Second Vatican Council insists on the fundamental unity and close connection between Scripture and Tradition, stating that the Church treats both “with the same sense of loyalty and reverence.”⁴⁰ The Magisterium renders irreplaceable service in guaranteeing an authentic interpretation of the Word of God by “listening [to it] devoutly, guarding [it] scrupulously and explaining [it] faithfully.”⁴¹

Pastorally speaking, through following the Church’s teaching, the relation between Scripture and Tradition is clearly seen and is translated into real-life experiences. For example, in the early Church, Tradition preceded Scripture and was always a kind of fertile “humus” which “makes the Sacred Letters more profoundly understood and continuously active in her.”⁴² On the other hand, “‘the Word of God is living and active’ (Heb 4:12) and ‘it has power to build you up and give you your heritage among all those who are sanctified’ (Acts 20:32; cf. 1 Thess 2:13).”⁴³ Both are channels of communication of the Word of God. Therefore, the Word of God finds its completeness of meaning and grace in experiencing both, “one inside the other.” In this way, both can be called, and indeed are, the “Word of God.”

This teaching has many important implications in pastoral practise. For example, the idea of “sola Scriptura” cannot exist in and of itself, because the Scriptures are related to the Church, namely, to the one who receives and understands both Tradition and Scripture. The Scripture has the essential role of providing access to and being the authentic source of the Word, thus becoming the reference point in the proper understanding of Tradition.

Practical implications also arise from the distinctions concerning apostolic tradition, later tradition which interprets it and applies it to the present, and other ecclesiastical traditions. Also to be considered is the Church’s decisive action in determining the canon of the Scriptural Books which thus guaranteed their authenticity (73 books: 46 of the Old Testament and 27 of the New Testament).⁴⁴

Finally, what always needs to be borne in mind is the necessary and active interaction and dialogue of Sacred Scripture and Tradition with the signs of the Word of God in the world of creation, especially in the human race and its history.⁴⁵

Thought also needs to be given to the Church’s living Tradition and the genuine service to the Word of God in the form of catechisms, from the first Symbol of the Faith, the core of every catechism, to the various versions through the ages, the most recent in the universal Church being the Catechism of the Catholic Church and the catechisms of the local Churches respectively.

Sacred Scripture, the Inspired Word of God

14. “For Sacred Scripture is the Word of God inasmuch as it is consigned to writing under the inspiration of the Holy Spirit.”⁴⁶ The Word of God set in writing is commonly referred to as Scripture (Sacred) and the Bible, two particularly meaningful names in themselves, much like Holy Writ and the Good Book, terms known even outside the confines of Church.

Principally speaking, the following points come to mind in reading the Bible: the theological framework previously mentioned; Scripture and Tradition communicate the Word of God without change and echo the “voice of the Holy Spirit;”⁴⁷ the meaning of the charism of inspiration with which the Holy Spirit constitutes the biblical books as the Word of God and entrusts them to the Church for acceptance through faithful obedience; the unity of the Canon as the criterion of interpretation of Sacred Scripture; biblical truth understood, above all, as “that truth which God wanted put into sacred writings;”⁴⁸ and the sense and content of the Bible as the Word of God written in human language, in which the interpretation of the Bible, under the guidance of faith, is united to philosophical and theological criteria, bearing in mind the document of the Pontifical Biblical Commission, The Interpretation of the Bible in the Church.⁴⁹

Today, the People of God are increasingly showing a hunger and thirst for the Word of God (cf. Am 8:11, 12). This vital fact should not be overlooked, because the Lord himself is prompting it. At the same time, sad to say, this need is not universally felt, because of little contact with the Word of God and a lack of adequate access to the Holy Book. To help the faithful understand what the Bible is, why it is there, how beneficial it is to the faith and how to use it, the Church has always responded, and needs to even more today, to the important demands contained in four chapters of Dei Verbum.⁵⁰ Our Church communities are faced with the task to adequately know them, in conjunction with other magisterial teaching and competent research.

A Necessary, Demanding Task: Interpreting the Word of God in the Church

15. The fact that many of the Church’s members, individually and in groups, are intensely studying the Word of God in the Bible affords a rare opportunity to instruct the faithful in understanding it properly and apply it to everyday life. In a certain way, this is especially true today, because Scripture reading can provide a fresh encounter between the Word of God and the human sciences, particularly in philosophical, scientific and historical research. This contact between the Word and culture can help people come to a knowledge of the truth and values concerning God, man and things. It also allows a continuous opportunity to treat new problems. In the process, reason seeks faith, which results in people working together for truth and life in accordance with God’s Revelation and the aspirations of humankind.⁵¹

At the same time, this phenomenon can also pose a danger that the Scriptures will be interpreted arbitrarily or literally, as in fundamentalism. On the one hand, this approach shows a desire to remain faithful to the text, but on the other, displays a lack of knowledge of the texts themselves. In this way, it falls into serious errors and also creates useless controversy.⁵² Another danger in Bible reading can come from viewing the Scriptures in a certain “ideological” fashion or simply as human words apart from faith (cf. 2 Pt 1:19-20; 3:16), resulting in contrary opinions or different versions of the Bible. The Bible dynamically proclaims the Word and is the source of life for the believer. Improperly reading the Bible can also obscure the role of the Magisterium in service to the Word of God, both in the Bible and Tradition. Generally speaking, there is a scarce, imprecise knowledge of the rules of hermeneutics concerning the Word, which should draw on criteria coming from human and revealed sources in conjunction with Church Tradition and an attentive listening to the Magisterium.

Today, other aspects of the teachings of the Second Vatican Council and subsequent documents of the Magisterium⁵³ require detailed examination so that the Word can be properly communicated in the Church’s pastoral activity. The Bible, the Book of God and man, has to be read with a correct blending of its historical-literal sense and its theological-spiritual sense.⁵⁴ A proper exegesis of the text, therefore, must be based on the historical-critical method enriched by other approaches.⁵⁵ This is the basis for interpreting Scripture. However, to arrive at its complete and total sense, the theological criteria, set forth in Dei Verbum, should be taken into consideration: “the content and unity of all of Sacred Scripture...the living Tradition of the whole Church...[and] the analogy of faith.”⁵⁶ Today, thorough theological and pastoral reflection is necessary in forming Church communities in a proper and fruitful knowledge of Sacred Scripture as the Word of God, contained in the mystery of the Cross and Resurrection of Jesus Christ, living in his Church.

The Holy Father, Pope Benedict XVI, stated: “I would very much like to see theologians learn to interpret and love Scripture as the Council desired, in accordance with Dei Verbum: may they experience the inner unity of Scripture—something that today is helped by ‘canonical exegesis’ (still to be found, of course, in its timid first stages)—and then make a spiritual interpretation of it that is not externally edifying but rather an inner immersion into the presence of the Word. It seems to me a very important task to do something in this regard, to contribute to providing an introduction to living Scripture as an up-to-date Word of God, beside, with and in historical-critical exegesis.”⁵⁷

In this context, careful attention should be given to what might be gleaned from the Catechism of the Catholic Church, the various voices and traditions which the Bible has generated in the life of the People of God and research in the theological and human sciences.

In this regard, consideration must be given to the interpretation of the Word of God done each time the Church comes together to celebrate the Sacred Mysteries. The Introduction to the Lectionary, proclaimed during the Eucharist, has the following to say on the subject: “Since, by the will of Christ himself, the new People of God is unique in the wonderful variety of its members and also in the diversity of tasks and offices which each has in relation to the Word of God: the faithful have the responsibility to listen to and meditate on it; but to explain it is the responsibility only of those who by right of sacred ordination have the task of teaching or those who have been entrusted with the exercise of this ministry. Thus, in her teaching, life and worship, the Church carries on and transmits to all generations all that she herself is and all that she believes. In this way, she constantly ensures that the Word of God, in the fullness of divine truth, is realized in her throughout the ages.”⁵⁸

Old and New Testaments: A Single Economy of Salvation

16. For various reasons, many people’s knowledge of the Scriptures and their recourse to the Bible in the Church is not totally satisfactory. At times, there is a reluctance to take up passages from the Old Testament which appear difficult. These run the risk of being set aside, considered arbitrarily or never read at all. The faith of the Church considers the Old Testament a part of the one Christian Bible and acknowledges its permanent value and the bond between the two testaments.⁵⁹ This situation urgently requires a formation centred on a Christian reading of the Old Testament. This task can be assisted by liturgical practise which always makes the reading of the Old Testament essential for a full understanding of the New Testament. Jesus himself confirmed this in the Emmaus account where the Master, “beginning with Moses and all the prophets, interpreted for them the things concerning himself in all the Scriptures” (Lk 24:27). The liturgical readings of the Old Testament can serve as an invaluable tool in providing for a specific, working encounter with the Sacred Text, which consists in using both the responsorial psalm as an invitation to pray and meditate on what is proclaimed, and the thematic link between the first reading and the Gospel in light of the general plan of the mystery of Christ. In this regard, it can truly be said, “The New is in the Old concealed, and the Old is in the New revealed:” Novum in Vetere latet et in Novo Vetus patet.⁶⁰

St. Gregory the Great maintains: “What the Old Testament promised is brought to light in the New Testament; what was proclaimed in a hidden manner in the past, is proclaimed openly as present. Thus, the Old Testament announces the New Testament; and the New Testament is the best commentary on the Old Testament.”⁶¹

Today, the New Testament enjoys a certain familiarity in biblical practise. The rich variety of texts in lectionaries and the praying of the Liturgy of the Hours gives central value to the Gospels, which are proclaimed in their entirety in a three-year cycle of liturgical feasts and each year on the weekdays. These lectionaries also give prominence to the great teachings of St. Paul and the other Apostles.⁶²

Official Documents of the Roman Catholic Church

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