Scripture Bulletin Volume XLI, No.

The Word of God for the Church and the World: An examination of Verbum Domini
Adrian Graffy
Fr Adrian Graffy is Director of the Commission for Evangelisation and Formation in the Diocese of Brentwood, and formerly taught Scripture at St Johns Seminary Wonersh. He is the editor of the Take and Read series (Alive Publishing) [adriangraffy@dioceseofbrentwood.org]

A New Milestone The newly released post-synodal apostolic exhortation on the Word of God Verbum Domini refers to the document of the Second Vatican Council Dei Verbum as a milestone in the Churchs history (3). It could be argued that Verbum Domini, which rejoices in a title synonymous with that of the Council document, is also such a milestone. An apostolic exhortation is not of course of equal importance, and Verbum Domini shows considerable deference to Dei Verbum by the frequency of citations and allusions. It might nevertheless be regarded as a milestone in that it evaluates the progress Catholics have made in their understanding and use of the Scriptures in the forty-five years since the end of Vatican II. By holding a Synod on the Word of God the Church set out to review the implementation of the Councils directives, and to confront the new challenges which the present time sets before Christian believers (3). Verbum Domini is considerably longer than the rather short Dogmatic Constitution on Divine Revelation. It runs to about 40,000 words and there is explicit reference to many of the Propositiones delivered at the end of the Synod to Pope Benedict. This fine document is a significant exercise in collegiality. The contribution of Benedict XVI is clearly in evidence, along with that of the more than two hundred and fifty bishops, heads of religious orders and other participants who gathered in Rome in October 2008 as representatives of the local churches. Verbum Domini contains three principal parts, preceded by an introduction and followed by a conclusion. Verbum Dei, the first part, considers the theological depths of the word of God. Verbum in Ecclesia elaborates on the word of God in the Church, both in the Liturgy and in the wider activity of the Church, while Verbum Mundo considers what the word of God has to say to the world of today. Pope Benedict employs the Prologue of John to provide initial quotations for each part and to
30

Scripture Bulletin Volume XLI, No. 1

stimulate biblical reflection (5). There is explicit and repeated reference to the Year of St Paul, held by the Catholic Church between June 2008 and June 2009 to celebrate two thousand years since the birth of the apostle. The enthusiasm for this commemoration gave further impetus to the proceedings of the Synod. Exploring the Word of God The first part of Verbum Domini is the most theologically dense. It begins with a section on the God who speaks and includes an extensive exploration of the meanings of the phrase the word of God. The word is the foundation of all reality and its proclamation a word of freedom (8). Dei Verbum 3 is quoted: God, who creates and conserves all things by his word, provides constant evidence of himself in created realities. (8) Creation is the context in which the word of God is to be heard. This leads into a reflection on the realism of the word. The realist is the one who recognises in the word of God the foundation of all things. (10) The things in which human beings trust often prove ephemeral, as has been amply demonstrated in recent times. Gods concern and condescension is witnessed above all in the incarnation of the Word, through whom God speaks his definitive word to humanity. This Word is seen in the humility of the manger, in the words spoken by Jesus, and in the word of the cross. At this point the word becomes mortal silence, for it has spoken exhaustively, holding back nothing of what it had to tell us. It is in the mystery of the resurrection that this silence of the word is shown in its authentic and definitive meaning (12). Jesus then, as Dei Verbum 2 asserts, is the fulness of all revelation. There follows an exploration of the role of the Holy Spirit in relation to the divine word, which leads on to a consideration of the tradition. The role of the Spirit in the development of the gospels is recalled, by reference to Dei Verbum 7. This sets the tone for the following paragraphs of the exhortation which examine questions such as the inspiration and truth of Scripture with frequent direct acknowledgement of the teaching of the Council. Pope Benedict calls for a fuller and more adequate study of these realities, in order better to respond to the need to interpret the sacred texts in accordance with their nature (19). The second section of this first part considers the human response to the God who speaks. The proper response to God is the response of faith, but human beings can and do refuse to accept the word of God. The document recalls that in our own day the word of God is often considered
31

Scripture Bulletin Volume XLI, No. 1

irrelevant and even as a threat to human autonomy (23). In concluding this section attention is given to Mary as the image of the Church in attentive hearing of the word of God (27). Interpretation and its Pitfalls The third section of the first part, on the interpretation of Sacred Scripture in the Church, maintains that authentic biblical hermeneutics can only be had within the faith of the Church (29). The Holy Spirit who inspires the Scriptures inspires also their interpretation. The Scriptures emerged in the context of faith and should be interpreted in a believing community. The Bible was written by the People of God, for the People of God. (30) The Book is the very voice of the pilgrim People of God, and only within the faith of this People are we, so to speak, attuned to understand sacred Scripture. (30) There are frequent references to the document of the Pontifical Biblical Commission, published in 1993, entitled The Interpretation of the Bible in the Church. Section II, A, 2 is quoted: access to a proper understanding of biblical texts is granted to the person who has an affinity with what the text is saying on the basis of life experience. (31) The recognition that Scripture should be the very soul of theology leads to the expression of heartfelt gratitude to exegetes and theologians, who with dedication, commitment and competence seek the meaning of biblical texts (31). The Synod asked that the relationship between biblical studies and theology be further explored and clarified. The benefits of historical-critical exegesis and of other methods are acknowledged. The use of such methods is indispensable, because the history of salvation is not mythology, but a true history, and it should be studied with the methods of serious historical research (32). The interventions of Pope Leo XIII and Pope Pius XII, in the encyclicals Providentissimus Deus and Divino Afflante Spiritu, encouraged scientific criticism in the search for the true meaning of Scripture. The ultimate goal, however, must be to explain the meaning of the biblical text as Gods word for today (33). The following paragraph is entitled the Councils biblical hermeneutic, and refers in detail to Dei Verbum 12. Texts should first be examined in themselves in order to establish what the sacred writers really had in mind. This will involve the study of literary genres and historical context as basic elements for understanding the meaning intended by the sacred author (34). Once this exploration of the texts in themselves has been completed, they may be seen within the unity of the whole of Scripture,
32

Scripture Bulletin Volume XLI, No. 1

taking into account the tradition and the analogy of faith, the way in which the truths of faith fit together as a whole. There follows a warning against a dualistic approach to Scripture, which would create a barrier between exegesis and theology, and bring with it a secularized hermeneutic. The Bible does not belong only to the past, and its interpretation must allow for the continuing intervention of the Divine in human history (35). Pope Benedict then refers to John Paul IIs teaching on faith and reason to encourage the appropriate treatment of biblical texts. While faith without reason leads to fundamentalism, reason without faith would rule out in advance Gods self-disclosure in human history (36). The document then explores the different senses of Scripture. Discovery of the literal sense is always the first step, but faith leads to the spiritual sense, with its various dimensions. In rediscovering the interplay between the different senses of Scripture it thus becomes essential to grasp the passage from letter to spirit. (38) The enduring relevance of the Scriptures of the Old Testament is recalled by reference to the 2001 document of the Pontifical Biblical Commission, The Jewish People and their Sacred Scriptures in the Christian Bible. The Jewish roots of Christian faith are underlined, and the relationship of continuity and discontinuity between the two testaments is explained. The paschal mystery of Christ is in complete conformity with the foreshadowings of the Scriptures, and yet is revealed in a way that could not have been anticipated (40). Verbum Domini significantly stresses the unique importance of the Old Testament for Christians and that we must never forget that the Old Testament retains its own inherent value as revelation (41). Jewish understanding of the Scriptures can provide assistance for Christian reading and study. There is naturally reference at this point to those difficult passages of the Bible, referred to here as dark passages, in which violence and immorality raise problems for understanding. An opportunity is missed here to recall the teaching of Dei Verbum 15 about those elements which are imperfect and time-conditioned in the Scriptures. It is however acknowledged that biblical revelation is deeply rooted in history and that the plan of God is manifested progressively (42). The document continues by referring again to the fundamentalist interpretation of Scripture, a topic of considerable concern to the
33

Scripture Bulletin Volume XLI, No. 1

participants in the Synod. There are quotations from the relevant section of The Interpretation of the Bible in the Church. Verbum Domini contends that the true response to a fundamentalist approach is the faithfilled interpretation of sacred Scripture, which must be practised without ignoring the human mediation of the inspired text and its literary genres (44). Part One of Verbum Domini concludes with some pastoral recommendations concerning dialogue between pastors, theologians and exegetes, and the importance of the reading of Scripture in an ecumenical setting. It is further stressed that candidates for the priesthood should be trained to read the Scriptures in accordance with the directives of the Council. As well as learning the original languages in which the Bible was written and suitable methods of interpretation, students need to have a deep spiritual life, in order to appreciate that the Scripture can only be understood if it is lived. (47) Finally, there is a lengthy acknowledgement of the impact of the Scriptures in the lives of the saints, such as St Anthony, St Francis, St Dominic, St Teresa of Avila, Saint Thrse of Lisieux and several saints of the modern period. The Word in the Liturgy The second part of Verbum Domini takes up again the teaching of Dei Verbum. Recalling the opening words of the Constitution, the document defines the Church as a community that hears and proclaims the word of God (51). Every Christian is called both to listen to the word and to become a herald of the word. The Church proclaims and listens to Scripture according to the different seasons of the liturgical year, learning to savour the deep meaning of the word of God (52). It is the duty of pastors and all engaged in pastoral work to assist in this process. The profound relationship between word and sacrament is insufficiently appreciated. This is particularly true of the Eucharist. The document speaks of the sacramentality of the word: just as Christ is present in the sacrament of the Eucharist, so too he is present in the word proclaimed. A deeper understanding of the sacramentality of Gods word can thus lead us to a more unified understanding of the mystery of revelation, which takes place through deeds and words intimately connected; an appreciation of this can only benefit the spiritual life of the faithful and the Churchs pastoral activity. (56)

34

Scripture Bulletin Volume XLI, No. 1

Through the Lectionary revised by the Second Vatican Council it has become easier to see the interplay of the Old and New Testament readings which leads to a recognition of Christ as the central figure and the paschal mystery as the central event (57). The document recalls the wide ecumenical use of the Lectionary, which is used and valued also by communities not yet in full communion with the Catholic Church (57). On a more practical level there is great emphasis on the role of readers. Those men and women called for this duty should receive a training which is biblical and liturgical as well as technical (58). The reader should be aware of the sense of the passage and should proclaim it either with the power of their own voice or with the help of sound equipment (58). The frequent unintelligibility of readings proclaimed in the Liturgy of the Word is a serious problem, one which all too often impedes the devout and intelligent reception of the word of God in the liturgical context. Those ordained to preach the word of God should do so in such a way that they foster a deeper understanding of the word of God, so that it can bear fruit in the lives of the faithful (59). Generic and abstract homilies should be avoided, as well as useless digressions which risk drawing greater attention to the preacher than to the heart of the Gospel message (59). Brief and timely reflections are to be provided also on weekdays, which can help the faithful to welcome the word which was proclaimed and to let it bear fruit in their lives (59). The Synod Fathers encourage the use of Scripture at the celebration of the other sacraments, particularly Reconciliation and the Anointing of the Sick. Through the Liturgy of the Hours, a privileged form of hearing the word of God (62), the entire day can be sanctified by hearing the word and praying the Psalms. There is encouragement that Morning and Evening Prayer in particular should be more widely used among the whole People of God. This could only lead to greater familiarity with the word of God on the part of the faithful. (62) Several practical proposals follow as the section on the Liturgy draws to its end. Celebrations of the word of God, at which no sacrament is being celebrated, are described as privileged occasions for an encounter with the Lord (65). Such celebrations take place when the Eucharist cannot be celebrated due to the absence of a priest, but they are particularly recommended on pilgrimages, missions and retreats.

35

Scripture Bulletin Volume XLI, No. 1

A section on the word and silence follows. Rediscovering the word of God means rediscovering silence. Mary, who was referred to earlier as Mother of Gods Word and Mother of Faith (27), is now heralded as woman of the word and, inseparably, woman of silence (66). In the Liturgy silence is to be considered a part of the celebration (66). The Word of God and Pastoral Activity This is a truly remarkable section, and constitutes a real challenge. Interestingly, it is of approximately the same length as the previous section on the word of God in the Liturgy. While the Liturgy is the privileged place for the proclamation of the word of God, it is amid the pastoral care in the Christian community that the personal and communal journey based on the word of God can occur and truly serve as the basis for our spiritual life (72). It is at this point that the bishops and Pope Benedict express their hope for a new season of greater love for sacred Scripture on the part of every member of the People of God (72). Once again there is reference to the saints and their conviction that love of Scripture leads to love of Christ. St Jeromes pastoral advice to make the Scriptures central to Christian life is highlighted. What is truly remarkable is the insistence in this section that the Bible should inspire all pastoral work (73). Are the ordinary activities of the Christian community geared to fostering and deepening faith in Christ? Is there a commitment to letting the Bible inspire all pastoral work? The Synod is clear that where true understanding of the Bible is lacking all kinds of pastoral problems, such as the emergence of sects, can result. While it is clearly accepted that the work of catechesis must be permeated by awareness of the Bible, the training in mind here is the biblical formation of Christians. All Christians, and catechists in particular, need to receive suitable training. (75) If the directives of Verbum Domini are to be followed, it will be necessary to assist people in new ways and on a much larger scale than has been realised so far. As we approach the end of the second part of Verbum Domini advice is given for specific groups and situations. While all Christians have a vocation to holiness which should be nurtured by the Scriptures, the ordained have a particular responsibility to read and meditate on the word of God. Mary, this time as Virgo Audiens, the Virgin who listened (79), is suggested to bishops as an example. Priests are described as first of all ministers of the word of God (80), and deacons as authoritative preachers of the word of God (81). Others called to nurture the study and love of Scripture are those preparing for Holy Orders, those
36

Scripture Bulletin Volume XLI, No. 1

consecrated in religious life, and the lay faithful, particularly within families. The laity need to be trained to discern Gods will through a familiarity with his word, read and studied in the Church under the guidance of her legitimate pastors. (84) There is also a particular focus on the gifts of women to explore and proclaim the word of God. They have an ability to lead people to hear Gods word, to enjoy a personal relationship with God, and to show the meaning of forgiveness and of evangelical sharing. (85) Advice is given regarding lectio divina, the prayerful reading of Scripture according to the ancient tradition of the Church. Such prayer, it is to be remembered, should lead to action for the good of Gods people, as the believer is moved to make his or her life a gift for others in charity (87). Marian prayer is encouraged, such as the Rosary, which can be accompanied by biblical readings, and the Angelus. In conclusion the bishops consider the situation of Christians in the Holy Land and give a message of encouragement and solidarity to those who live there. They describe the Holy Land as the Fifth Gospel. A Missionary Church The third part of the exhortation, which is entitled Verbum Mundo, considers what message Christians should deliver to the world. In the footsteps of Saint Paul, Christians are called to reach out to people of all nations and cultures. To proclaim the Gospel is not an optional or supplementary element in the life of the Church (93), and the message is challenging. It is not a matter of preaching a word of consolation, but rather a word which disrupts, which calls to conversion and which opens the way to an encounter with the one through whom a new humanity flowers. (93) The Synod Fathers express their gratitude to all those who take up the call to evangelisation. This outreach in mission has its counterpart in those societies where secular culture has undermined Christianity in the new evangelisation. New ways of communicating the word of God are required. Indeed the Holy See has recently set up a new Pontifical Council for the New Evangelisation to assist in this task. Pope Benedict also recalls the testimonies heard during the Synod from those who live amid hostility and persecution. We embrace with deep fraternal affection the faithful of all those Christian communities, particularly in Asia and in Africa, who presently risk their life or social segregation because of their faith. (98)
37

Scripture Bulletin Volume XLI, No. 1

A Church which Serves the World The word of God emphasises the need for our engagement in the world and our responsibility before Christ, the Lord of history. (99) Christians are called to commit themselves to work for justice, reconciliation and peace. The word of God inspires people to live in justice, and unambiguously denounces injustices and promotes solidarity and equality (100). Verbum Domini states: It is primarily the task of the lay faithful, formed in the school of the Gospel, to be directly involved in political and social activity (100). The importance of the Churchs social teaching, based on the Scriptures, is underlined here. Pope Benedict stresses that religion can never justify intolerance or war (100). Christians must work for reconciliation among the nations. Different groups are then considered. The young with their spontaneous openness to hearing the word of God have a particular readiness to assist those in need (104). Migrants are entitled to hear the word of the Gospel, and if they are Christians to spread the message. The Synod Fathers showed particular concern for those who suffer: If human words seem to fall silent before the mystery of evil and suffering, and if our society appears to value life only when it corresponds to certain standards of efficiency and well-being, the word of God makes us see that even these moments are mysteriously embraced by Gods love. (106) The Scriptures constantly show Gods special love for the poor, who are the first ones entitled to hear the proclamation of the Gospel; they need not only bread but also words of life (107). The poor can also become proclaimers themselves, when in the midst of poverty they have entrusted themselves to God. The poor have a wisdom from which others can learn. The protection of the environment is another cause for concern. The Scriptures teach that all created realities are the work of a Creator, and should never be treated as raw material, to be exploited without scruple (108). Instead of exploiting and disfiguring nature, an ecology inspired by the Scriptures recognises the goodness of all created things, and the need to conserve them. The final sections of part three consider the interaction with the world of culture and with world faiths. Bible translation must be a priority, so that the word of God, which transcends culture, may speak to all. In the secularised world of today religions should be able to foster a mentality that sees Almighty God as the foundation of all good, the inexhaustible
38

Scripture Bulletin Volume XLI, No. 1

source of the moral life, and the bulwark of a profound sense of universal brotherhood (117). In his conclusion Pope Benedict once more considers Mary, this time calling her Mother of the Word and Mother of Joy (124). This joy, born of the Word can now expand to all those who, by faith, let themselves be changed by Gods word (124). The document ends with a final invitation to all Christians to grow in familiarity with the word of God, and an appeal to every man and woman, including those who have fallen away from the Church, who have left the faith or who have never heard the proclamation of salvation (124). Verbum Domini is extremely wide-ranging, containing much theology and much exhortation to live the Christian life in a way which is nourished by the word of God according to the life-situation of each person. The division of the document and the helpful sub-headings mean that, despite its daunting length, it can be of assistance to many. It faithfully takes forward the vision of Dei Verbum and gives further impetus to knowledge and love of the Scriptures. Above all, it presents a considerable challenge to Church leaders to ensure that biblical formation is promoted for Christians at all levels, and to take steps to make the Bible the inspiration for all pastoral activity in the Church.

39

Copyright of Scripture Bulletin is the property of Catholic Biblical Association of Great Britain and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use.