Papal Message for World Mission Sunday

"All the Churches for All the World"

VATICAN CITY, JUNE 22, 2007 (Zenit.org).- Here is the Vatican translation of Benedict XVI's message for the 81st World Mission Sunday, to be celebrated Oct. 21.

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MESSAGE OF HIS HOLINESS BENEDICT XVI
FOR THE 81st WORLD MISSION SUNDAY 2007
"All the Churches for all the world"

Dear Brothers and Sisters,

On the occasion of the World Mission Day, I would like to invite the entire People of God -- Pastors, priests, men and women religious and lay people -- to reflect together on the urgent need and importance of the Church's missionary action, also in our time.

Indeed, the words with which the Crucified and Risen Jesus entrusted the missionary mandate to the Apostles before ascending to Heaven do not cease to ring out as a universal call and a heartfelt appeal: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you". And he added, "Lo, I am with you always, to the close of the age" (Matthew 28:19-20).

In the demanding work of evangelization we are sustained and accompanied by the certainty that he, the Lord of the harvest, is with us and continues to guide his people. Christ is the inexhaustible source of the Church's mission. This year, moreover, a further reason impels us to renew our missionary commitment: the 50th anniversary of the Encyclical of the Servant of God Pius XII, "Fidei Donum," which promoted and encouraged cooperation between the Churches for the mission ad gentes.

"All the Churches for all the world": this is the theme chosen for the next World Mission Day. It invites the local Churches of every continent to a shared awareness of the urgent need to relaunch missionary action in the face of the many serious challenges of our time.

The conditions in which humanity lives have of course changed and in recent decades, especially since the Second Vatican Council, a great effort has been made to spread the Gospel.

However, much still remains to be done in order to respond to the missionary call which the Lord never tires of addressing to every one of the baptized. In the first place, he continues to call the Churches of so-called "ancient tradition", which in the past provided the missions with a consistent number of priests, men and women religious and lay people as well as material means, giving life to an effective cooperation between Christian communities.

This cooperation has yielded abundant apostolic fruit both for the young Churches in mission lands as well as in the ecclesial situations from which the missionaries came. In the face of the secularized culture, which sometimes seems to be penetrating ever more deeply into Western societies, considering in addition the crisis of the family, the dwindling number of vocations and the progressive ageing of the clergy, these Churches risk withdrawing into themselves to view the future with ever less hope and weakening their missionary effort.

Yet, this is the very time for opening oneself with trust to the Providence of God, who never abandons his People and who, with the power of the Holy Spirit, guides them toward the fulfilment of his eternal design of salvation.

The Good Shepherd also invites the recently evangelized Churches to dedicate themselves generously to the missio ad gentes. Despite the many difficulties and obstacles they encounter in their development, these communities are constantly growing. Fortunately, some of them have a large number of priests and consecrated persons, many of whom, although there are so many needs in loco, are nevertheless sent to carry out their pastoral ministry and apostolic service elsewhere, even in lands evangelized long ago.

Thus, we are witnessing a providential "exchange of gifts" which redounds to the benefit of the entire Mystical Body of Christ.

I warmly hope that missionary cooperation will be intensified and that the most will be made of the potential and charisms of each one. I also hope that World Mission Day will contribute to making all the Christian communities and every baptized person ever more aware that Christ's call to spread his Kingdom to the very ends of the earth is universal.

"The Church is missionary by her very nature", John Paul II wrote in his Encyclical "Redemptoris Missio," "for Christ's mandate is not something contingent or external, but reaches the very heart of the Church. It follows that the universal Church and each individual Church is sent forth to the nations.... It is highly appropriate that young Churches "should share as soon as possible in the universal missionary work of the Church. They should themselves send missionaries to proclaim the Gospel all over the world, even though they are suffering from a shortage of clergy'" (n. 62).

Fifty years after the historical appeal for cooperation between the Churches at the service of the mission of my Predecessor, Pius XII, with his Encyclical "Fidei Donum," I would like to reaffirm that the Gospel proclamation continues to be timely and urgent.

In the Encyclical "Redemptoris Missio" cited above, Pope John Paul II, for his part, recognized that "the Church's mission is wider than the "communion among the Churches'; it ought to be directed not only to aiding re-evangelization but also and primarily to missionary activity as such" (n. 64).

Therefore, as has often been said, missionary commitment remains the first service that the Church owes to humanity today to guide and evangelize the cultural, social and ethical transformations; to offer Christ's salvation to the people of our time in so many parts of the world who are humiliated and oppressed by endemic poverty, violence and the systematic denial of human rights.

The Church cannot shirk this universal mission; for her it has a binding force. Since Christ first entrusted the missionary mandate to Peter and to the Apostles, today it is primarily the responsibility of the Successor of Peter whom divine Providence has chosen as a visible foundation of the Church's unity, and of the Bishops directly responsible for evangelization, both as members of the Episcopal College and as Pastors of the particular Churches (cf. "Redemptoris Missio," n. 63).

I am thus addressing the Pastors of all the Churches chosen by the Lord to guide his one flock so that they may share in the pressing concern to proclaim and spread the Gospel.

It was precisely this concern that 50 years ago impelled the Servant of God Pius XII to bring missionary cooperation more up to date with the times.

With particular concern for the future of evangelization he asked the "long established" Churches to send priests to support the recently founded Churches.

Thus, he gave life to a new "subject of mission" which took the name of "Fidei Donum" precisely from the first words of the Encyclical.

Of it he wrote: "As We direct our thoughts, on the one hand, to the countless multitudes of Our sons who have a share in the blessings of divine faith, especially in countries that have a long Christian tradition, and on the other hand, as We consider the far more numerous throngs of those who are still waiting for the day of salvation to be proclaimed to them, We are filled with a great desire to exhort you again and again, Venerable Brethren, to support with zealous interest the most holy cause of bringing the Church to all the world". He added: "Please God, may it come to pass that Our admonitions will arouse a keener interest in the missionary apostolate among your priests and through them set the hearts of the faithful on fire!" (cf. "Fidei Donum," n. 4).

Let us give thanks to the Lord for the abundant fruits obtained by this missionary cooperation in Africa and in other regions of the earth.

Throngs of priests, after leaving their native communities, have devoted their apostolic energy to the service of communities which have sometimes only recently come into being in poor and developing areas. Among these priests are many martyrs who have combined with the witness of their words and apostolic dedication the sacrifice of their lives.

Nor can we forget the many men and women religious and lay volunteers who, together with the priests, spared no effort to spread the Gospel to the very ends of the earth. May World Mission Day be an opportunity to remember in prayer these brothers and sisters of ours in the faith and all who continue to work in the vast field of the mission.

Let us ask God that their example may everywhere inspire new vocations and a renewed mission awareness in the Christian people. Indeed, every Christian community is born missionary, and it is precisely on the basis of the courage to evangelize that the love of believers for their Lord is measured.

Consequently, we could say that for the individual members of the faithful it is no longer merely a matter of collaborating in evangelizing work but of feeling that they themselves are protagonists and corresponsible. This corresponsibility entails the growth of communion between the communities and increases reciprocal help with regard to the personnel (priests, men and women religious and lay volunteers) and the use of the means necessary for evangelization today.

Dear brothers and sisters, the missionary mandate entrusted by Christ to the Apostles truly involves us all. May World Mission Day therefore be a favourable opportunity to acquire a deeper awareness and to work out together appropriate spiritual and formative itineraries which encourage inter-Church cooperation and the training of new missionaries to spread the Gospel in our time.

However, let it not be forgotten that the first and priority contribution that we are called to offer to the missionary action of the Church is prayer. "The harvest is plentiful, but the labourers are few", the Lord said; "pray therefore the Lord of the harvest to send out labourers into his harvest" (Luke 10:2).

"First of all, therefore", Pope Pius XII of venerable memory wrote 50 years ago, "Venerable Brethren, We trust that more continuous and fervent prayers will be raised to God for this cause" ("Fidei Donum," n. 49). Remember the immense spiritual needs of the numerous populations who are far from the true faith or who stand in such great need of the means of perseverance (cf. n. 55). And he urged the faithful to increase the number of Masses offered for the missions, saying that "this is in accordance with the prayers of Our Lord who loves his Church and wishes her to flourish and enlarge her borders throughout the whole world" (ibid., n. 52).

Dear brothers and sisters, I also renew this invitation, which is more timely than ever. May the unanimous invocation of the "Our Father who art in Heaven" be extended in every community, so that his Kingdom will come on earth.

I appeal in particular to children and young people, who are always ready and generous in their missionary outreach. I address the sick and the suffering, recalling the value of their mysterious and indispensable collaboration in the work of salvation. I ask consecrated people, especially those in cloistered monasteries, to intensify their prayers for the missions.

Thanks to the commitment of every believer, the spiritual network of prayer and support for evangelization is being extended throughout the Church. May the Virgin Mary who accompanied with motherly solicitude the development of the newborn Church, also guide our footsteps in our time and obtain for us a new Pentecost of love. May she especially make us all aware of being missionaries, that is, those who have been sent out by the Lord to be his witnesses at every moment of our life.

I assure my daily remembrance in prayer to the fidei donum priests, to the men and women religious and lay volunteers working on the frontiers of evangelization as well as to all who in their various capacities are dedicated to Gospel proclamation, as with affection I impart my Apostolic Blessing to all.

From the Vatican, 27 May 2007, the Solemnity of Pentecost.

BENEDICTUS PP. XVI

ORIENTALIUM ECCLESIARUM ( ON THE CATHOLIC CHURCHES)

DECREE ON THE CATHOLIC CHURCHES
OF THE EASTERN RITE
ORIENTALIUM ECCLESIARUM
SOLEMNLY PROMULGATED BY HIS HOLINESS
POPE PAUL VI
ON NOVEMBER 21, 1964

PREAMBLE

1. The Catholic Church holds in high esteem the institutions, liturgical rites, ecclesiastical traditions and the established standards of the Christian life of the Eastern Churches, for in them, distinguished as they are for their venerable antiquity, there remains conspicuous the tradition that has been handed down from the Apostles through the Fathers (1) and that forms part of the divinely revealed and undivided heritage of the universal Church. This Sacred Ecumenical Council, therefore, in its care for the Eastern Churches which bear living witness to this tradition, in order that they may flourish and with new apostolic vigor execute the task entrusted to them, has determined to lay down a number of principles, in addition to those which refer to the universal Church; all else is remitted to the care of the Eastern synods and of the Holy See.

THE INDIVIDUAL CHURCHES OR RITES

2. The Holy Catholic Church, which is the Mystical Body of Christ, is made up of the faithful who are organically united in the Holy Spirit by the same faith, the same sacraments and the same government and who, combining together into various groups which are held together by a hierarchy, form separate Churches or Rites. Between these there exists an admirable bond of union, such that the variety within the Church in no way harms its unity; rather it manifests it, for it is the mind of the Catholic Church that each individual Church or Rite should retain its traditions whole and entire and likewise that it should adapt its way of life to the different needs of time and place.(2)

3. These individual Churches, whether of the East or the West, although they differ somewhat among themselves in rite (to use the current phrase), that is, in liturgy, ecclesiastical discipline, and spiritual heritage, are, nevertheless, each as much as the others, entrusted to the pastoral government of the Roman Pontiff, the divinely appointed successor of St. Peter in primacy over the universal Church. They are consequently of equal dignity, so that none of them is superior to the others as regards rite and they enjoy the same rights and are under the same obligations, also in respect of preaching the Gospel to the whole world (cf. Mark 16, 15) under the guidance of the Roman Pontiff.

4. Means should be taken therefore in every part of the world for the protection and advancement of all the individual Churches and, to this end, there should be established parishes and a special hierarchy where the spiritual good of the faithful demands it. The hierarchs of the different individual Churches with jurisdiction in one and the same territory should, by taking common counsel in regular meetings, strive to promote unity of action and with common endeavor to sustain common tasks, so as better to further the good of religion and to safeguard more effectively the ordered way of life of the clergy.(3)

All clerics and those aspiring to sacred Orders should be instructed in the rites and especially in the practical norms that must be applied in interritual questions. The laity, too, should be taught as part of its catechetical education about rites and their rules.

Finally, each and every Catholic, as also the baptized of every non-Catholic church or denomination who enters into the fullness of the Catholic communion, must retain his own rite wherever he is, must cherish it and observe it to the best of his ability (4), without prejudice to the right in special cases of persons. communities or areas, of recourse to the Apostolic See, which, as the supreme judge of interchurch relations, will, acting itself or through other authorities, meet the needs of the occasion in an ecumenical spirit, by the issuance of opportune directives, decrees or rescripts.

PRESERVATION OF THE SPIRITUAL HERITAGE OF THE EASTERN CHURCHES

5. History, tradition and abundant ecclesiastical institutions bear outstanding witness to the great merit owing to the Eastern Churches by the universal Church.(5) The Sacred Council, therefore, not only accords to this ecclesiastical and spiritual heritage the high regard which is its due and rightful praise, but also unhesitatingly looks on it as the heritage of the universal Church. For this reason it solemnly declares that the Churches of the East, as much as those of the West, have a full right and are in duty bound to rule themselves, each in accordance with its own established disciplines, since all these are praiseworthy by reason of their venerable antiquity, more harmonious with the character of their faithful and more suited to the promotion of the good of souls.

6. All members of the Eastern Rite should know and be convinced that they can and should always preserve their legitimate liturgical rite and their established way of life, and that these may not be altered except to obtain for themselves an organic improvement. All these, then, must be observed by the members of the Eastern rites themselves. Besides, they should attain to on ever greater knowledge and a more exact use of them, and, if in their regard they have fallen short owing to contingencies of times and persons, they should take steps to return to their ancestral traditions.

Those who, by reason of their office or apostolic ministries, are in frequent communication with the Eastern Churches or their faithful should be instructed according as their office demands in the knowledge and veneration of the rites, discipline, doctrine, history and character of the members of the Eastern rites.(6) To enhance the efficacy of their apostolate, Religious and associations of the Latin Rite working in Eastern countries or among Eastern faithful are earnestly counseled to found houses or even provinces of the Eastern rite, as far as this can be done.(7)

EASTERN RITE PATRIARCHS

7. The patriarchate, as an institution, has existed in the Church from the earliest times and was recognized by the first ecumenical councils.(8)

By the name Eastern patriarch, is meant the bishop to whom belongs jurisdiction over all bishops, not excepting metropolitans clergy and people of his own territory or rite, in accordance with canon law and without prejudice to the primacy of the Roman Pontiff.(9)

Wherever an hierarch of any rite is appointed outside the territorial bounds of the patriarchate, he remains attached to the hierarchy of the patriarchate of that rite, in accordance with canon law.

8. Though some of the patriarchates of the Eastern Churches are of earlier and some of later date, nonetheless all are equal in respect of patriarchal dignity, without however prejudice to the legitimately established precedence of honor.(10)

9. By the most ancient tradition of the Church the patriarchs of the Eastern Churches are to be accorded special honor, seeing that each is set over his patriarchate as father and head.

This Sacred Council, therefore, determines that their rights and privileges should be re-established in accordance with the ancient tradition of each of the Churches and the decrees of the ecumenical councils.(11)

The rights and privileges in question are those that obtained in the time of union between East and West; though they should be adapted somewhat to modern conditions.

The patriarchs with their synods are the highest authority for all business of the patriarchate, including the right of establishing new eparchies and of nominating bishops of their rite within the territorial bounds of the patriarchate, without prejudice to the inalienable right of the Roman Pontiff to intervene in individual cases.

10. What has been said of patriarchs is valid also, in harmony with the canon law, in respect to major archbishops, who rule the whole of some individual church or rite.(12)

11. Seeing that the patriarchal office in the Eastern Church is a traditional form of government, the Sacred Ecumenical Council ardently desires that new patriarchates should be erected where there is need, to be established either by an ecumenical council or by the Roman Pontiff.(13)

THE DISCIPLINE OF THE SACRAMENTS

12. The Sacred Ecumenical Council confirms and approves the ancient discipline of the sacraments existing in the Oriental Churches, as also the ritual practices connected with their celebration and administration and ardently desires that this should be re-established if circumstances warrant it.

13. The established practice in respect of the minister of Confirmation that has obtained from most early times in the Eastern Church should be fully restored. Therefore, priests validly confer this sacrament, using chrism blessed by a patriarch or a bishop.(14)

14. All Eastern Rite priests, either in conjunction with Baptism or separately from it, can confer this sacrament validly on all the faithful of any rite including the Latin; licitly, however, only if the regulations both of the common and the particular law are observed.(15) Priests, also, of Latin Rite, in accordance with the faculties they enjoy in respect of the administration of this sacrament, validly administer it also to the faithful of Eastern Churches; without prejudice to the rite, observing in regard to licitness the regulations both of the common and of the particular law.(16)

15. The faithful are bound to take part on Sundays and feast days in the Divine Liturgy or, according to the regulations or custom of their own rite, in the celebration of the Divine Office.(17) That the faithful may be able more easily to fulfill their obligation, it is laid down that the period of time within which the precept should be observed extends from the Vespers of the vigil to the end of the Sunday or the feast day.(18) The faithful are earnestly exhorted to receive Holy Communion on these days, and indeed more frequently-yes, even daily.(19)

16. Owing to the fact that the faithful of the different individual churches dwell intermingled with each other in the same area or Eastern territory, the faculties for hearing confessions duly and without restriction given to priests of any rite by their own hierarchs extend to the whole territory of him who grants them and also to the places and faithful of any other rite in the same territory, unless the hierarch of the place has expressly excluded this for places of his rite.(20)

17. In order that the ancient established practice of the Sacrament of Orders in the Eastern Churches may flourish again, this Sacred Council ardently desires that the office of the permanent diaconate should, where it has fallen into disuse, be restored.(21) The legislative authorities of each individual church should decide about the subdiaconate and the minor orders and the rights and obligations that attach to them.(22)

18. To obviate invalid marriages when Eastern Catholics marry baptized Eastern non-Catholics and in order to promote fidelity in and the sanctity of marriage, as well as peace within the family, the Sacred Council determines that the canonical "form" for the celebration of these marriages is of obligation only for liceity; for their validity the presence of a sacred minister is sufficient, provided that other prescriptions of law are observed.(23)

DIVINE WORSHIP

19. It belongs only to an ecumenical council or to the Apostolic See to determine, transfer or suppress feast days common to all the Eastern Churches. On the other hand, to determine, transfer or suppress the feast days of any of the individual churches is within the competence not only of the Apostolic See but also of the patriarchal or archiepiscopal synod, due regard being had to the whole area and the other individual churches.(24)

20. Until such time as all Christians are agreed on a fixed day for the celebration of Easter, with a view meantime to promoting unity among the Christians of the same area or nation, it is left to the patriarchs or supreme authorities of a place to come to an agreement by the unanimous consent and combined counsel of those affected to celebrate the feast of Easter on the same Sunday.(25)

21. Individual faithful dwelling outside the area or territory of their own rite may follow completely the established custom of the place where they live as regards the law of the sacred seasons. In families of mixed rite it is permissible to observe this law according to one and the same rite.(26)

22. Eastern clerics and Religious should celebrate in accordance with the prescriptions and traditions of their own established custom the Divine Office, which from ancient times has been held in high honor in all Eastern Churches.(27) The faithful too should follow the example of their forebears and assist devoutly as occasion allows at the Divine Office.

23. It belongs to the patriarch with his synod, or to the supreme authority of each church with the council of the hierarchs, to regulate the use of languages in the sacred liturgical functions and, after reference to the Apostolic See, of approving translations of texts into the vernacular.(28)

RELATIONS WITH THE BRETHREN OF THE SEPARATED CHURCHES

24. The Eastern Churches in communion with the Apostolic See of Rome have a special duty of promoting the unity of all Christians, especially Eastern Christians, in accordance with the principles of the decree, "About Ecumenism," of this Sacred Council, by prayer in the first place, and by the example of their lives, by religious fidelity to the ancient Eastern traditions, by a greater knowledge of each other, by collaboration and a brotherly regard for objects and feelings.(29)

25. If any separated Eastern Christian should, under the guidance of the grace of the Holy Spirit, join himself to the unity of Catholics, no more should be required of him than what a bare profession of the Catholic faith demands. Eastern clerics, seeing that a valid priesthood is preserved among them, are permitted to exercise the Orders they possess on joining the unity of the Catholic Church, in accordance with the regulations established by the competent authority.(30)

26. Common participation in worship (communicatio in sacris) which harms the unity of the Church or involves formal acceptance of error or the danger of aberration in the faith, of scandal and indifferentism, is forbidden by divine law.(32) On the other hand, pastoral experience shows clearly that, as regards our Eastern brethren, there should be taken into consideration the different cases of individuals, where neither the unity of the Church is hurt nor are verified the dangers that must be avoided, but where the needs of the salvation of souls and their spiritual good are impelling motives. For that reason the Catholic Church has always adopted and now adopts rather a mild policy, offering to all the means of salvation and an example of charity among Christians, through participation in the sacraments and in other sacred functions and things. With this in mind, "lest because of the harshness of our judgment we be an obstacle to those seeking salvation" (31) and in order more and more to promote union with the Eastern Churches separated from us, the Sacred Council lays down the following policy.

27. Without prejudice to the principles noted earlier, Eastern Christians who are in fact separated in good faith from the Catholic Church, if they ask of their own accord and have the right dispositions, may be admitted to the sacraments of Penance, the Eucharist and the Anointing of the Sick. Further, Catholics may ask for these same sacraments from those non-Catholic ministers whose churches possess valid sacraments, as often as necessity or a genuine spiritual benefit recommends such a course and access to a Catholic priest is physically or morally impossible.(33)

28. Further, given the same principles, common participation by Catholics with their Eastern separated brethren in sacred functions, things and places is allowed for a just cause.(34)

29. This conciliatory policy with regard to "communicatio in sacris" (participation in things sacred) with the brethren of the separated Eastern Churches is put into the care and control of the local hierarchs, in order that, by combined counsel among themselves and, if need be, after consultation also with the hierarchs of the separated churches, they may by timely and effective regulations and norms direct the relations among Christians.

CONCLUSION

30. The Sacred Council feels great joy in the fruitful zealous collaboration of the Eastern and the Western Catholic Churches and at the same time declares: All these directives of law are laid down in view of the present situation till such time as the Catholic Church and the separated Eastern Churches come together into complete unity.

Meanwhile, however, all Christians, Eastern as well as Western, are earnestly asked to pray to God fervently and assiduously, nay, indeed daily, that, with the aid of the most holy Mother of God, all may become one. Let them pray also that the strength and the consolation of the Holy Spirit may descend copiously upon all those many Christians of whatsoever church they be who endure suffering and deprivations for their unwavering avowal of the name of Christ.

"Love one another with fraternal charity, anticipating one another with honor". (Rom.12,10.)

Each and all these matters which are set forth in this decree have been favorably voted on by the Fathers of the Council. And we, by the apostolic authority given us by Christ and in union with the Fathers, approve, decree and establish them in the Holy Spirit and command that they be promulgated for the glory of God.

Given in Rome at St. Peter's, November 21, 1964

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NOTES

(1) Leo XIII, Litt. Ap. Orientalium dignitas, 30 nov. 1894, in Leonis XIII Acta, vol. XIV, pp. 201-202.

(2) S. Leo IX, Litt. In terra pax, an. 1053: Ut enim; Innocentius III, Synodus Lateranensis IV, an. 1215, cap. IV: . Licet Graccos; Litt. Inter quatuor, 2 aug. 1206: Postulasti postmodum; Innocentius IV, Ep. Cum de cetero, 27 aug. 1247; Ep. Sub catholicae, 6 mart. 1254, proem.; Nicolaus III, Instructio Istud est memoriale, 9 oct. 1278; Leo X, Litt. Ap. Accepimus nuper, 18 maii 1521; Paulus III, Litt. Ap. Dudum, 23 dec. 1534; Pius IV, Const. Romanus Pontifex, 16 febr. 1564, 5; Clemens VIII, Const. Magnus Dominus, 23 dec. 1595, 10; Paulus V, Const. Solet circumspeata, 10 dec. 1615, 3; Benedictus XIV, Ep. Enc. Demandatam, 24 dec. 1743, 3; Ep. Enc. Allatae sunt, 26 iun. 1755, 3, 6-19, 32; Pius VI, Litt. Enc. Catholicae communionis, 24 maii 1787; Pius IX, Litt. In suprema, 6 ian. 1848, 3; Litt. Ap. Ecclesiam Christ;, 26 nov. 1853; Const. Romani Pontificis, 6 ian. 1862; Leo XIII, Litt. Ap. Praeclara, 20 iun. 1894, n. 7; Litt. Ap. Orientalium dignitas, 30 nov. 1894, proem.; etc.

(3) Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 4.

(4) Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 8: sine licentia Sedis Apostolicae, sequendo praxim saeculorum praecedentium; item quoad baptizatos acatholicos in can. 11 habetur: ritum quem maluerint am plecti possunt; in textu proposito disponitur modo positivo observantia ritus pro omnibus et ubique terrarum.

(5) Cfr. Leo XIII, Litt. Ap. Orientalium dignitas, 30 nov. 1894; Ep. Ap. Praeclara gratulationis, 20 iun. 1894, et documenta in nota 2 allata.

(6) Cfr. Benedictus XV, Motu proprio Orientis catholici, 15 oct. 1917, Pius XI, Litt. Enc. Rerum orientalium, 8 sept. 1928, etc.

(7) Praxis Ecclesiae catholicae temporibus Pii XI, Pii XII, Ioannis XXIII motum hunc abunde demonstrat.

(8) Cfr. Synodum Nicaenam I, can. 6; Constantinopolitanam I, can. 2 et 3; Chalcedonensem, can. 28; can. 9; Constantinopolitanam IV can. 17; can. 21; Lateranensem IV can. 5; can. 30; Florentinam, Decr. pro. Graecis; etc.

(9) Gfr. Synodum Nicaenam I, can. 6, Constantinopolitanam I, can. 3; Constantinopolitanam IV, can. 17, Pius XII, Motu proprio Cleri sanctitati, can. 216; 2, 1 .

(10) In Synodis Oecumenicis: Nicaena I, can. 6; Constantinopolitana I, can. 3; Constantinopolitana IV, can. 21; Lateranensi IV, can. 5; Florentina, decr. pro Graecis, 6 iul. 1439, 9. Cfr. Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 219, etc.

(11) Cfr. supra, nota 8.

(12) Cfr. Synodum Ephesinam, can. 8; Clemens VII, Decet Romanum Pontificem, 23 febr. 1596; Pius VII, Litt. Ap. In universalis Ecclesiae, 22 febr. 1807; Pius XII Motu proprio Cleri sanctitati, 2 iun. 1957, can. 324-327; Syn. Carthaginen., an. 419, can. 17.

(13) Syn. Carthaginen., an. 419, can. 17 et 57; Chalcedonensis, an. 451, can. 12; S. Innocentius I, Litt. Et onus et honor, a. c. 415: Nam quid sciscitaris; S. Nicolaus I, Litt. Ad consulta vestra, 13 nov. 866: A quo autem; Innocentius III, Litt. Rex regum, 25 feb 1204; Leo XII, Const. Ap. Petrus Apostolorum Princeps, 15 aug 1824; Leo XIII, Litt. Ap. Christi Domini, an. 1895; Pius XII, Motu proprio Cleri sanctitati, 2 iun 1957, can. 159.

(14) Cfr. Innocentius IV, Ep Sub catholicae, 6 mart. 1264; 3, n. 4; Syn. Lugdunensis II, an. 1274 (professio fidei Michaelis Palaeologi Gregorio X oblata); Eugenius IV, in Syn. Florentina, Const. Exsultate Deo, 22 nov. 1439, 11; Clemens VIII, Instr. Sanctissimus, 31 aug. 1595; Benedictus XIV. Const. Etsi pastoralis, 26 maii 1742, II, n. 1, III, n. 1, etc.; Synodus Laodicena, an. 347/381, can. 48; Syn. Sisen. Armenorum, an. 1342; Synodus Libanen. Maronitarum, an. 1736, P. II, Cap. III n. 2, et aliae Synodi particulares.

(15) Cfr. S.C.S. Officii, Instr. (ad Ep. Scepusien.), an. 1783; S.C. de Prop. Fide (pro Coptis), 15 mart. 1790, n. XIII; Decr. 6 oct. 1863, C, a; S.C. pro Eccl. Orient. 1 maii 1948; S.C.S. Officii, resp. 22 apr. 1896 cum litt. 19 maii 1896.

(16) CIC, can. 782, 4; S.C. pra Eccl. Orient., Decretum . de Sacramento Confirmationis administrando etiam fidelibus orientalibus a presbyteris latini ritus, qui hoc indulto gaudeant pro fidelibus sui ritus, 1 maii 1948.

(17) Cfr. Syn. Laodicen., an. 347/381, can. 29; S. Nicephorus CP., cap. 14; Syn. Duinen. Armenorum, an. 719, can. 31; S. Theodorus Studita, sermo 21; S. Nicolaus I, Litt. Ad consulta vestra, 13 nov. 866: In quorum Apostolorum; Nos cupitis; Quod interrogatis; Praeterea consulitis; Si die Dominico; et Synodi particulares.

(18) Novum quid, saltem ubi viget obligatio audiendi S. Liturgiam; ceterum cohaeret diei liturgicae apud Orientales.

(19) Cfr. Canones Apostolorum, 8 et 9; Syn. Antiochena, an. 341, can. 2; Timotheus Alexandrinus, interrogat. 3; Innocentius III, Const. Quia divinae, 4 ian. 1215; et plurimae Synodi particulares Ecclesiarum Orientalium recentiores.

(20) Salva territorialitate iurisdictionis, canon providere intendit, in bonum animarum, pluralitati iurisdictionis in eodem territorio.

(21) Cfr. Syn. Nicaena I, can. 18; Syn. Neocaesarien., an. 314/ 325, can. 12; Syn. Sardicen., an. 343, can. 8; S. Leo M., Litt. Omnium quidem, 13 ian. 444; Syn. Chalcedonen., can. 6; Syn. Constantinopolitana IV, can. 23, 26; etc.

(22) Subdiaconatus consideratur apud Ecclesias Orientales plures Ordo minor, sed Motu proprio Pii XII, Cleri sanctitati, ei praescribuntur obligationes Ordinum maiorum. Canon proponit ut redeatur ad disciplinam antiquam singularum Ecclesiarum quoad obligationes subdiaconorum, in derogationem iuris communis Cleri sanctitati.

(23) Cfr. Pius XII, Motu proprio Crebrae allatae, 22 febr. 1949, can. 32, 2, n. 5 (facultas patriarcharum dispensandi a forma); Pius XII, Motu proprio Cleri sanctitati, 2 iun. 1957, can. 267 (facultas patriarcharum sanandi in radice); S.C.S. Offici et S.C. pro Eccl. Orient., an. 1957 concedunt facultatem dispensandi a forma et sanandi ob defectum formae (ad quinquennium): extra patriarchatus, Metropolitis, ceterisque Ordinariis locorum... qui nullum habent Superiorem infra Sanctam Sedem.

(24) Cfr. S. Leo M., Litt. Quod saepissime, 15 apr. 454: Petitionem autem; S. Nicephorus CP., cap. 13; Syn. Sergii Patriarchae 18 sept. 1596; can. 17; Pius VI Litt. Ap. Assueto paterne, 8 apr. 1775; etc.

(25) Cfr. Syn. Vaticana II Const. De Sacra Liturgia, 4 dec. 1963.

(26) Cfr. Clemens VIII, Instr. Sanctissimus, 31 aug. 1595, 6: Si ipsi graeci; S.C.S. Officii, 7 iun. 1673, ad 1 et 3; 13 mart. 1727, ad 1; S.C. de Prop. Fide, Decret. 18 aug. 1913, art. 33; Decret. 14 aug. 1914, art. 27; Decret. 27 mart. 1916, art. 14; S.C. pro Eccl. Orient., Decret. 1 mart. 1929, art. 36; Decret. 4 maii 1930 art. 41.

(27) Cfr. Syn. Laodicen., 347/381, can. 18; Syn. Mar Issaci Chaldaeorum, an. 410, can. 15; S. Nerses Glaien. Armenorum, an. 1166; Innocentius IV Ep. Sub catholicae, 6 mart. 1254, 8; Benedictus XIV, Const. Etsi pastoralis 26 maii 1742, 7, n. 5; Inst. Eo quamvis tempore, 4 maii 1745 42 ss.; et Synodi particulares recentiores:Armenorum (1911) Coptorum (1898), Maronitarurn (1736), Rumenorum (1872), Ruthenorum (1891), Syrorum (1888).

(28) Ex traditione orientali.

(29) Ex tenore Bullarum unionis singularum Ecclesiarum orientalium catholicarum.

(30) Obligatio synodalis quoad fratres seiunctos orientales et quoad omnes Ordines cuiuscumque gradus tum iuris divini tum ecclesiastici.

(31) Haec doctrina valet etiam in Ecclesiis seiunctis.

(32) S. Basilius M., Epistula canonica ad Amphilochium, PG. 32, 669 B.

(33) Fundamentum mitigationisconsideratur: 1) validitas sacramentorum; 2) bona fides et dispositio; 3) necessitas salutis aeternae; 4) absentia sacerdotis proprii; 5) exclusio periculorum vitandorum et formalis adhaesionis errori.

(34) Agitur de s. d. communicatione in sacris extrasacramentali, Concilium est quod mitigationem concedit, servatis servandis.

DEI VERBUM (ON DIVINE REVELATION)

DOGMATIC CONSTITUTION
ON DIVINE REVELATION
DEI VERBUM
SOLEMNLY PROMULGATED
BY HIS HOLINESS
POPE PAUL VI
ON NOVEMBER 18, 1965,

PREFACE

1. Hearing the word of God with reverence and proclaiming it with faith, the sacred synod takes its direction from these words of St. John: "We announce to you the eternal life which dwelt with the Father and was made visible to us. What we have seen and heard we announce to you, so that you may have fellowship with us and our common fellowship be with the Father and His Son Jesus Christ" (1 John 1:2-3). Therefore, following in the footsteps of the Council of Trent and of the First Vatican Council, this present council wishes to set forth authentic doctrine on divine revelation and how it is handed on, so that by hearing the message of salvation the whole world may believe, by believing it may hope, and by hoping it may love. (1)

CHAPTER I

REVELATION ITSELF

2. In His goodness and wisdom God chose to reveal Himself and to make known to us the hidden purpose of His will (see Eph. 1:9) by which through Christ, the Word made flesh, man might in the Holy Spirit have access to the Father and come to share in the divine nature (see Eph. 2:18; 2 Peter 1:4). Through this revelation, therefore, the invisible God (see Col. 1;15, 1 Tim. 1:17) out of the abundance of His love speaks to men as friends (see Ex. 33:11; John 15:14-15) and lives among them (see Bar. 3:38), so that He may invite and take them into fellowship with Himself. This plan of revelation is realized by deeds and words having in inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the mystery contained in them. By this revelation then, the deepest truth about God and the salvation of man shines out for our sake in Christ, who is both the mediator and the fullness of all revelation. (2)

3. God, who through the Word creates all things (see John 1:3) and keeps them in existence, gives men an enduring witness to Himself in created realities (see Rom. 1:19-20). Planning to make known the way of heavenly salvation, He went further and from the start manifested Himself to our first parents. Then after their fall His promise of redemption aroused in them the hope of being saved (see Gen. 3:15) and from that time on He ceaselessly kept the human race in His care, to give eternal life to those who perseveringly do good in search of salvation (see Rom. 2:6-7). Then, at the time He had appointed He called Abraham in order to make of him a great nation (see Gen. 12:2). Through the patriarchs, and after them through Moses and the prophets, He taught this people to acknowledge Himself the one living and true God, provident father and just judge, and to wait for the Savior promised by Him, and in this manner prepared the way for the Gospel down through the centuries.

4. Then, after speaking in many and varied ways through the prophets, "now at last in these days God has spoken to us in His Son" (Heb. 1:1-2). 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 (see John 1:1-18). Jesus Christ, therefore, the Word made flesh, was sent as "a man to men." (3) He "speaks the words of God" (John 3;34), and completes the work of salvation which His Father gave Him to do (see John 5:36; John 17:4). To see Jesus is to see His Father (John 14:9). For this reason Jesus perfected revelation by fulfilling it through his whole work of making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious resurrection from the dead and final sending of the Spirit of truth. Moreover He confirmed with divine testimony what revelation proclaimed, that God is with us to free us from the darkness of sin and death, and to raise us up to life eternal.

The Christian dispensation, therefore, as the new and definitive covenant, will never pass away and we now await no further new public revelation before the glorious manifestation of our Lord Jesus Christ (see 1 Tim. 6:14 and Tit. 2:13).

5. "The obedience of faith" (Rom. 13:26; see 1:5; 2 Cor 10:5-6) "is to be given to God who reveals, an obedience by which man commits his whole self freely to God, offering the full submission of intellect and will to God who reveals," (4) and freely assenting to the truth revealed by Him. To make this act of faith, the grace of God and the interior help of the Holy Spirit must precede and assist, moving the heart and turning it to God, opening the eyes of the mind and giving "joy and ease to everyone in assenting to the truth and believing it." (5) To bring about an ever deeper understanding of revelation the same Holy Spirit constantly brings faith to completion by His gifts.

6. Through divine revelation, God chose to show forth and communicate Himself and the eternal decisions of His will regarding the salvation of men. That is to say, He chose to share with them those divine treasures which totally transcend the understanding of the human mind. (6)

As a sacred synod has affirmed, God, the beginning and end of all things, can be known with certainty from created reality by the light of human reason (see Rom. 1:20); but teaches that it is through His revelation that those religious truths which are by their nature accessible to human reason can be known by all men with ease, with solid certitude and with no trace of error, even in this present state of the human race. (7)

CHAPTER II

HANDING ON DIVINE REVELATION

7. 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. Therefore Christ the Lord in whom the full revelation of the supreme God is brought to completion (see Cor. 1:20; 3:13; 4:6), commissioned the Apostles to preach to all men that Gospel which is the source of all saving truth and moral teaching, (1) and to impart to them heavenly gifts. This Gospel had been promised in former times through the prophets, and Christ Himself had fulfilled it and promulgated it with His lips. This commission was faithfully fulfilled by the Apostles who, by their oral preaching, by example, and by observances handed on what they had received from the lips of Christ, from living with Him, and from what He did, or what they had learned through the prompting of the Holy Spirit. The commission was fulfilled, too, by those Apostles and apostolic men who under the inspiration of the same Holy Spirit committed the message of salvation to writing. (2)

But in order to keep the Gospel forever whole and alive within the Church, the Apostles left bishops as their successors, "handing over" to them "the authority to teach in their own place."(3) 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 (see 1 John 3:2).

8. And so the apostolic preaching, which is expressed in a special way in the inspired books, was to be preserved by an unending succession of preachers until the end of time. Therefore the Apostles, handing on what they themselves had received, warn the faithful to hold fast to the traditions which they have learned either by word of mouth or by letter (see 2 Thess. 2:15), and to fight in defense of the faith handed on once and for all (see Jude 1:3) (4) Now what was handed on by the Apostles includes everything which contributes toward the holiness of life and increase in faith of the peoples of God; and so the Church, in her teaching, life and worship, perpetuates and hands on to all generations all that she herself is, all that she believes.

This tradition which comes from the Apostles develop in the Church with the help of the Holy Spirit. (5) For there is a growth in the understanding of the realities and the words which have been handed down. This happens through the contemplation and study made by believers, who treasure these things in their hearts (see Luke, 2:19, 51) through a penetrating understanding of the spiritual realities which they experience, and through the preaching of those who have received through episcopal succession the sure gift of truth. For as the centuries succeed one another, the Church constantly moves forward toward the fullness of divine truth until the words of God reach their complete fulfillment in her.

The words of the holy fathers witness to the presence of this living tradition, whose wealth is poured into the practice and life of the believing and praying Church. Through the same tradition the Church's full canon of the sacred books is known, and the sacred writings themselves are more profoundly understood and unceasingly made active in her; and thus God, who spoke of old, uninterruptedly converses with the bride of His beloved Son; and the Holy Spirit, through whom the living voice of the Gospel resounds in the Church, and through her, in the world, leads unto all truth those who believe and makes the word of Christ dwell abundantly in them (see Col. 3:16).

9. Hence there exists a close connection and communication between sacred tradition and Sacred Scripture. For both of them, flowing from the same divine wellspring, in a certain way merge into a unity and tend toward the same end. For Sacred Scripture is the word of God inasmuch as it is consigned to writing under the inspiration of the divine Spirit, while sacred tradition takes the word of God entrusted by Christ the Lord and the Holy Spirit to the Apostles, and hands it on to their successors in its full purity, so that led by the light of the Spirit of truth, they may in proclaiming it preserve this word of God faithfully, explain it, and make it more widely known. Consequently it is not from Sacred Scripture alone that the Church draws her certainty about everything which has been revealed. Therefore both sacred tradition and Sacred Scripture are to be accepted and venerated with the same sense of loyalty and reverence.(6)

10. Sacred tradition and Sacred Scripture form one sacred deposit of the word of God, committed to the Church. Holding fast to this deposit the entire holy people united with their shepherds remain always steadfast in the teaching of the Apostles, in the common life, in the breaking of the bread and in prayers (see Acts 2, 42, Greek text), so that holding to, practicing and professing the heritage of the faith, it becomes on the part of the bishops and faithful a single common effort. (7)

But the task of authentically interpreting the word of God, whether written or handed on, (8) has been entrusted exclusively to the living teaching office of the Church, (9) whose authority is exercised in the name of Jesus Christ. This teaching office is not above the word of God, but serves it, teaching only what has been handed on, listening to it devoutly, guarding it scrupulously and explaining it faithfully in accord with a divine commission and with the help of the Holy Spirit, it draws from this one deposit of faith everything which it presents for belief as divinely revealed.

It is clear, therefore, that sacred tradition, Sacred Scripture and the teaching authority of the Church, in accord with God's most wise design, are so linked and joined together that one cannot stand without the others, and that all together and each in its own way under the action of the one Holy Spirit contribute effectively to the salvation of souls.

CHAPTER III

SACRED SCRIPTURE, ITS INSPIRATION AND DIVINE INTERPRETATION

11. Those divinely revealed realities which are contained and presented in Sacred Scripture have been committed to writing under the inspiration of the Holy Spirit. For holy mother Church, relying on the belief of the Apostles (see John 20:31; 2 Tim. 3:16; 2 Peter 1:19-20, 3:15-16), holds that the books of both the Old and New Testaments in their entirety, with all their parts, are sacred and canonical because written under the inspiration of the Holy Spirit, they have God as their author and have been handed on as such to the Church herself.(1) In composing the sacred books, God chose men and while employed by Him (2) they made use of their powers and abilities, so that with Him acting in them and through them, (3) they, as true authors, consigned to writing everything and only those things which He wanted. (4)

Therefore, since everything asserted by the inspired authors or sacred writers must be held to be asserted by the Holy Spirit, it follows that the books of Scripture must be acknowledged as teaching solidly, faithfully and without error that truth which God wanted put into sacred writings (5) for the sake of salvation. Therefore "all Scripture is divinely inspired and has its use for teaching the truth and refuting error, for reformation of manners and discipline in right living, so that the man who belongs to God may be efficient and equipped for good work of every kind" (2 Tim. 3:16-17, Greek text).

12. However, since God speaks in Sacred Scripture through men in human fashion, (6) the interpreter of Sacred Scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended, and what God wanted to manifest by means of their words.

To search out the intention of the sacred writers, attention should be given, among other things, to "literary forms." For truth is set forth and expressed differently in texts which are variously historical, prophetic, poetic, or of other forms of discourse. The interpreter must investigate what meaning the sacred writer intended to express and actually expressed in particular circumstances by using contemporary literary forms in accordance with the situation of his own time and culture. (7) For the correct understanding of what the sacred author wanted to assert, due attention must be paid to the customary and characteristic styles of feeling, speaking and narrating which prevailed at the time of the sacred writer, and to the patterns men normally employed at that period in their everyday dealings with one another. (8)

But, since Holy Scripture must be read and interpreted in the sacred spirit in which it was written, (9) no less serious attention must be given to the content and unity of the whole of Scripture if the meaning of the sacred texts is to be correctly worked out. The living tradition of the whole Church must be taken into account along with the harmony which exists between elements of the faith. It is the task of exegetes to work according to these rules toward a better understanding and explanation of the meaning of Sacred Scripture, so that through preparatory study the judgment of the Church may mature. For all of what has been said about the way of interpreting Scripture is subject finally to the judgment of the Church, which carries out the divine commission and ministry of guarding and interpreting the word of God. (10)

13. In Sacred Scripture, therefore, while the truth and holiness of God always remains intact, the marvelous "condescension" of eternal wisdom is clearly shown, "that we may learn the gentle kindness of God, which words cannot express, and how far He has gone in adapting His language with thoughtful concern for our weak human nature." (11) For the words of God, expressed in human language, have been made like human discourse, just as the word of the eternal Father, when He took to Himself the flesh of human weakness, was in every way made like men.

CHAPTER IV

THE OLD TESTAMENT

14. In carefully planning and preparing the salvation of the whole human race the God of infinite love, by a special dispensation, chose for Himself a people to whom He would entrust His promises. First He entered into a covenant with Abraham (see Gen. 15:18) and, through Moses, with the people of Israel (see Ex. 24:8). To this people which He had acquired for Himself, He so manifested Himself through words and deeds as the one true and living God that Israel came to know by experience the ways of God with men. Then too, when God Himself spoke to them through the mouth of the prophets, Israel daily gained a deeper and clearer understanding of His ways and made them more widely known among the nations (see Ps. 21:29; 95:1-3; Is. 2:1-5; Jer. 3:17). The plan of salvation foretold by the sacred authors, recounted and explained by them, is found as the true word of God in the books of the Old Testament: these books, therefore, written under divine inspiration, remain permanently valuable. "For all that was written for our instruction, so that by steadfastness and the encouragement of the Scriptures we might have hope" (Rom. 15:4).

15. The principal purpose to which the plan of the old covenant was directed was to prepare for the coming of Christ, the redeemer of all and of the messianic kingdom, to announce this coming by prophecy (see Luke 24:44; John 5:39; 1 Peter 1:10), and to indicate its meaning through various types (see 1 Cor. 10:12). Now the books of the Old Testament, in accordance with the state of mankind before the time of salvation established by Christ, reveal to all men the knowledge of God and of man and the ways in which God, just and merciful, deals with men. These books, though they also contain some things which are incomplete and temporary, nevertheless show us true divine pedagogy. (1) These same books, then, give expression to a lively sense of God, contain a store of sublime teachings about God, sound wisdom about human life, and a wonderful treasury of prayers, and in them the mystery of our salvation is present in a hidden way. Christians should receive them with reverence.

16. God, the inspirer and author of both Testaments, wisely arranged that the New Testament be hidden in the Old and the Old be made manifest in the New. (2) For, though Christ established the new covenant in His blood (see Luke 22:20; 1 Cor. 11:25), still the books of the Old Testament with all their parts, caught up into the proclamation of the Gospel, (3) acquire and show forth their full meaning in the New Testament (see Matt. 5:17; Luke 24:27; Rom. 16:25-26; 2 Cor. 14:16) and in turn shed light on it and explain it.

CHAPTER V

THE NEW TESTAMENT

17. The word God, which is the power of God for the salvation of all who believe (see Rom. 1:16), is set forth and shows its power in a most excellent way in the writings of the New Testament. For when the fullness of time arrived (see Gal. 4:4), the Word was made flesh and dwelt among us in His fullness of graces and truth (see John 1:14). Christ established the kingdom of God on earth, manifested His Father and Himself by deeds and words, and completed His work by His death, resurrection and glorious Ascension and by the sending of the Holy Spirit. Having been lifted up from the earth, He draws all men to Himself (see John 12:32, Greek text), He who alone has the words of eternal life (see John 6:68). This mystery had not been manifested to other generations as it was now revealed to His holy Apostles and prophets in the Holy Spirit (see Eph. 3:4-6, Greek text), so that they might preach the Gospel, stir up faith in Jesus, Christ and Lord, and gather together the Church. Now the writings of the New Testament stand as a perpetual and divine witness to these realities.

18. It is common knowledge that among all the Scriptures, even those of the New Testament, the Gospels have a special preeminence, and rightly so, for they are the principal witness for the life and teaching of the incarnate Word, our savior.

The Church has always and everywhere held and continues to hold that the four Gospels are of apostolic origin. For what the Apostles preached in fulfillment of the commission of Christ, afterwards they themselves and apostolic men, under the inspiration of the divine Spirit, handed on to us in writing: the foundation of faith, namely, the fourfold Gospel, according to Matthew, Mark, Luke and John.(1)

19. Holy Mother Church has firmly and with absolute constancy held, and continues to hold, that the four Gospels just named, whose historical character the Church unhesitatingly asserts, faithfully hand on what Jesus Christ, while living among men, really did and taught for their eternal salvation until the day He was taken up into heaven (see Acts 1:1). Indeed, after the Ascension of the Lord the Apostles handed on to their hearers what He had said and done. This they did with that clearer understanding which they enjoyed (3) after they had been instructed by the glorious events of Christ's life and taught by the light of the Spirit of truth. (2) The sacred authors wrote the four Gospels, selecting some things from the many which had been handed on by word of mouth or in writing, reducing some of them to a synthesis, explaining some things in view of the situation of their churches and preserving the form of proclamation but always in such fashion that they told us the honest truth about Jesus.(4) For their intention in writing was that either from their own memory and recollections, or from the witness of those who "themselves from the beginning were eyewitnesses and ministers of the Word" we might know "the truth" concerning those matters about which we have been instructed (see Luke 1:2-4).

20. Besides the four Gospels, the canon of the New Testament also contains the epistles of St. Paul and other apostolic writings, composed under the inspiration of the Holy Spirit, by which, according to the wise plan of God, those matters which concern Christ the Lord are confirmed, His true teaching is more and more fully stated, the saving power of the divine work of Christ is preached, the story is told of the beginnings of the Church and its marvelous growth, and its glorious fulfillment is foretold.

For the Lord Jesus was with His apostles as He had promised (see Matt. 28:20) and sent them the advocate Spirit who would lead them into the fullness of truth (see John 16:13).

CHAPTER VI

SACRED SCRIPTURE IN THE LIFE OF THE CHURCH

21. The Church has always venerated the divine Scriptures just as she venerates the body of the Lord, since, especially in the sacred liturgy, she unceasingly receives and offers to the faithful the bread of life from the table both of God's word and of Christ's body. She has always maintained them, and continues to do so, together with sacred tradition, as the supreme rule of faith, since, as inspired by God and committed once and for all to writing, they impart the word of God Himself without change, and make the voice of the Holy Spirit resound in the words of the prophets and Apostles. Therefore, like the Christian religion itself, all the preaching of the Church must be nourished and regulated by Sacred Scripture. For in the sacred books, the Father who is in heaven meets His children with great love and speaks with them; and the force and power in the word of God is so great that it stands as the support and energy of the Church, the strength of faith for her sons, the food of the soul, the pure and everlasting source of spiritual life. Consequently these words are perfectly applicable to Sacred Scripture: "For 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; see 1 Thess. 2:13).

22. Easy access to Sacred Scripture should be provided for all the Christian faithful. That is why the Church from the very beginning accepted as her own that very ancient Greek translation; of the Old Testament which is called the septuagint; and she has always given a place of honor to other Eastern translations and Latin ones especially the Latin translation known as the vulgate. But since the word of God should be accessible at all times, the Church by her authority and with maternal concern sees to it that suitable and correct translations are made into different languages, especially from the original texts of the sacred books. And should the opportunity arise and the Church authorities approve, if these translations are produced in cooperation with the separated brethren as well, all Christians will be able to use them.

23. The bride of the incarnate Word, the Church taught by the Holy Spirit, is concerned to move ahead toward a deeper understanding of the Sacred Scriptures so that she may increasingly feed her sons with the divine words. Therefore, she also encourages the study of the holy Fathers of both East and West and of sacred liturgies. Catholic exegetes then and other students of sacred theology, working diligently together and using appropriate means, should devote their energies, under the watchful care of the sacred teaching office of the Church, to an exploration and exposition of the divine writings. This should be so done that as many ministers of the divine word as possible will be able effectively to provide the nourishment of the Scriptures for the people of God, to enlighten their minds, strengthen their wills, and set men's hearts on fire with the love of God. (1) The sacred synod encourages the sons of the Church and Biblical scholars to continue energetically, following the mind of the Church, with the work they have so well begun, with a constant renewal of vigor. (2)

24. Sacred theology rests on the written word of God, together with sacred tradition, as its primary and perpetual foundation. By scrutinizing in the light of faith all truth stored up in the mystery of Christ, theology is most powerfully strengthened and constantly rejuvenated by that word. For the Sacred Scriptures contain the word of God and since they are inspired really are the word of God; and so the study of the sacred page is, as it were, the soul of sacred theology. (3) By the same word of Scripture the ministry of the word also, that is, pastoral preaching, catechetics and all Christian instruction, in which the liturgical homily must hold the foremost place, is nourished in a healthy way and flourishes in a holy way.

25. Therefore, all the clergy must hold fast to the Sacred Scriptures through diligent sacred reading and careful study, especially the priests of Christ and others, such as deacons and catechists who are legitimately active in the ministry of the word. This is to be done so that none of them will become "an empty preacher of the word of God outwardly, who is not a listener to it inwardly" (4) since they must share the abundant wealth of the divine word with the faithful committed to them, especially in the sacred liturgy. The sacred synod also earnestly and especially urges all the Christian faithful, especially Religious, to learn by frequent reading of the divine Scriptures the "excellent knowledge of Jesus Christ" (Phil. 3:8). "For ignorance of the Scriptures is ignorance of Christ."(5) Therefore, they should gladly put themselves in touch with the sacred text itself, whether it be through the liturgy, rich in the divine word, or through devotional reading, or through instructions suitable for the purpose and other aids which, in our time, with approval and active support of the shepherds of the Church, are commendably spread everywhere. And let them remember that prayer should accompany the reading of Sacred Scripture, so that God and man may talk together; for "we speak to Him when we pray; we hear Him when we read the divine saying." (6)

It devolves on sacred bishops "who have the apostolic teaching"(7) to give the faithful entrusted to them suitable instruction in the right use of the divine books, especially the New Testament and above all the Gospels. This can be done through translations of the sacred texts, which are to be provided with the necessary and really adequate explanations so that the children of the Church may safely and profitably become conversant with the Sacred Scriptures and be penetrated with their spirit.

Furthermore, editions of the Sacred Scriptures, provided with suitable footnotes, should be prepared also for the use of non-Christians and adapted to their situation. Both pastors of souls and Christians generally should see to the wise distribution of these in one way or another.

26. In this way, therefore, through the reading and study of the sacred books "the word of God may spread rapidly and be glorified" (2 Thess. 3:1) and the treasure of revelation, entrusted to the Church, may more and more fill the hearts of men. Just as the life of the Church is strengthened through more frequent celebration of the Eucharistic mystery, similar we may hope for a new stimulus for the life of the Spirit from a growing reverence for the word of God, which "lasts forever" (Is. 40:8; see 1 Peter 1:23-25).

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NOTES

Preface

Article 1:

1. cf. St. Augustine, "De Catechizandis Rudibus," C.IV 8: PL. 40, 316.

Chapter I

Article 2:

2. cf. Matt. 11:27; John 1:14 and 17; 14:6; 17:1-3; 2 Cor 3:16 and 4, 6; Eph. 1, 3-14.

Article 4:

3. Epistle to Diognetus, c. VII, 4: Funk, Apostolic Fathers, I, p. 403.

Article 5:

4. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 3, "On Faith:" Denzinger 1789 (3008).

5. Second Council of Orange, Canon 7: Denzinger 180 (377); First Vatican Council, loc. cit.: Denzinger 1791 (3010).

Article 6:

6. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 2, "On Revelation:" Denzinger 1786 (3005).

7. Ibid: Denzinger 1785 and 1786 (3004 and 3005).

Chapter II

Article 7:

1. cf. Matt. 28:19-20, and Mark 16:15; Council of Trent, session IV, Decree on Scriptural Canons: Denzinger 783 (1501).

2. cf. Council of Trent, loc. cit.; First Vatican Council, session III, Dogmatic Constitution on the Catholic Faith, Chap. 2, "On revelation:" Denzinger 1787 (3005).

3. St. Irenaeus, "Against Heretics" III, 3, 1: PG 7, 848; Harvey, 2, p. 9.

Article 8:

4. cf. Second Council of Nicea: Denzinger 303 (602); Fourth Council of Constance, session X, Canon 1: Denzinger 336 (650-652).

5. cf. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 4, "On Faith and Reason:" Denzinger 1800 (3020).

Article 9:

6. cf. Council of Trent, session IV, loc. cit.: Denzinger 783 (1501).

Article 10:

7. cf. Pius XII, apostolic constitution, "Munificentissimus Deus," Nov. 1, 1950: A.A.S. 42 (1950) p. 756; Collected Writings of St. Cyprian, Letter 66, 8: Hartel, III, B, p. 733: "The Church [is] people united with the priest and the pastor together with his flock."

8. cf. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 3 "On Faith:" Denzinger 1792 (3011).

9. cf. Pius XII, encyclical "Humani Generis," Aug. 12, 1950: A.A.S. 42 (1950) pp. 568-69: Denzinger 2314 (3886).

Chapter III

Article 11:

1. cf. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chap. 2 "On Revelation:" Denzinger 1787 (3006); Biblical Commission, Decree of June 18,1915: Denzinger 2180 (3629): EB 420; Holy Office, Epistle of Dec. 22, 1923: EB 499.

2. cf. Pius XII, encyclical "Divino Afflante Spiritu," Sept. 30, 1943: A.A.S. 35 (1943) p. 314; Enchiridion Bible. (EB) 556.

3. "In" and "for" man: cf. Heb. 1, and 4, 7; ("in"): 2 Sm. 23,2; Matt.1:22 and various places; ("for"): First Vatican Council, Schema on Catholic Doctrine, note 9: Coll. Lac. VII, 522.

4. Leo XIII, encyclical "Providentissimus Deus," Nov. 18, 1893: Denzinger 1952 (3293); EB 125.

5. cf. St. Augustine, "Gen. ad Litt." 2, 9, 20:PL 34, 270-271; Epistle 82, 3: PL 33, 277: CSEL 34, 2, p. 354. St. Thomas, "On Truth," Q. 12, A. 2, C.Council of Trent, session IV, Scriptural Canons: Denzinger 783 (1501). Leo XIII, encyclical "Providentissimus Deus:" EB 121, 124, 126-127. Pius XII, encyclical "Divino Afflante Spiritu:" EB 539.

Article 12:

6. St. Augustine, "City of God," XVII, 6, 2: PL 41, 537: CSEL. XL, 2, 228.

7. St. Augustine, "On Christian Doctrine" III, 18, 26; PL 34, 75-76.

8. Pius XII, loc. cit. Denziger 2294 (3829-3830); EB 557-562.

9. cf. Benedict XV, encyclical "Spiritus Paraclitus" Sept. 15, 1920:EB 469. St. Jerome, "In Galatians' 5, 19-20: PL 26, 417 A.

10. cf. First Vatican Council, Dogmatic Constitution on the Catholic Faith, Chapter 2, "On Revelation:" Denziger 1788 (3007).

Article 13:

11. St. John Chrysostom "In Genesis" 3, 8 (Homily l7, 1): PG 53, 134; "Attemperatio" [in English "Suitable adjustment"] in Greek "synkatabasis."

Chapter IV

Article 15:

1. Pius XI, encyclical 'Mit Brennender Sorge," March 14, 1937: A.A.S. 29 (1937) p. 51.

Article 16:

2. St. Augustine, "Quest. in Hept." 2,73: PL 34,623.

3. St. Irenaeus, "Against Heretics" III, 21,3: PG 7,950; (Same as 25,1: Harvey 2, p. 115). St. Cyril of Jerusalem, "Catech." 4,35; PG 33,497. Theodore of Mopsuestia, "In Soph." 1,4-6: PG 66, 452D-453A.

Chapter V

Article 18:

1. cf. St. Irenaeus, "Against Heretics" III, 11; 8: PG 7,885, Sagnard Edition, p. 194.

Article 19:

(Due to the necessities of translation, footnote 2 follows footnote 3 in text of Article 19.)

2. cf. John 14:26; 16:13.

3. John 2:22; 12:16; cf. 14:26; 16:12-13; 7:39.

4. cf. instruction "Holy Mother Church" edited by Pontifical Consilium for Promotion of Bible Studies; A.A.S. 56 (1964) p. 715.

Chapter VI

Article 23:

1. cf. Pius XII, encyclical "Divino Afflante Spiritu:" EB 551, 553, 567. Pontifical Biblical Commission, Instruction on Proper Teaching of Sacred Scripture in Seminaries and Religious Colleges, May 13, 1950: A.A.S. 42 (1950) pp. 495-505.

2. cf. Pius XII, ibid: EB 569.

Article 24:

3. cf. Leo XIII, encyclical "Providentissmus Deus:" EB 114; Benedict XV, encyclical "Spiritus Paraclitus:" EB 483.

Article 25:

4. St. Augustine Sermons, 179,1: PL 38,966.

5. St. Jerome, Commentary on Isaiah, Prol.: PL 24,17. cf. Benedict XV, encyclical "Spiritus Paraclitus:" EB 475-480; Pius XII, encyclical "Divino Afflante Spiritu:" EB 544.

6. St. Ambrose, On the Duties of Ministers I, 20,88: PL l6,50.

7. St. Irenaeus, "Against Heretics" IV, 32,1: PG 7, 1071; (Same as 49,2) Harvey, 2, p. 255.