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The Word Of Gord On The Meaning Of Life (The Word Of Gord Series Book 1)

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Some thirty-eight hundred times the Bible declares, "God said," or "Thus says the Lord. The Old Testament claims to record the words of God. We are told the biblical authors recorded the words of the Lord. And Aaron spoke all the words which the Lord had spoken to Moses Exodus 4: Observe my commands and decrees, in accordance with the entire Law that I commanded your fathers to obey and that I delivered to you through my servants the prophets" 2 Kings Look in the scroll of the LORD and read: None of these will be missing, not one will lack her mate. For it is his mouth that has given the order, and his Spirit will gather them together Isaiah As for me, says the Lord, 'This is my covenant with them: The words of God, as recorded in the Bible, are an infallible guide to humanity.

God is not a man that he should lie, nor a son of man, that he should repent. Has he said, and will he not do it? Or has he spoken and will he not make it good Numbers The grass withers, the flower fades, but the word of our God stands forever Isaiah Forever, O Lord, your word is settled in heaven Psalm Is not my word like a fire says the Lord, and like a hammer that breaks the rock in pieces? The law of the Lord is perfect, converting the soul Psalm Your law is truth Psalm So shall my word be that goes forth from my mouth; it shall not return to me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it Isaiah Your word is a lamp to my feet and a light to my path Psalm For these commands are a lamp, this teaching is a light, and the corrections of discipline are the way to life Proverbs 6: Because the Old Testament is the Word of the Lord people were not to add or subtract from it.

See that you do all I command you; do not add to it or take away from it Deuteronomy From these statements contained in the Old Testament, we can see that it claims to record the words and deeds of God. We also observe that the statements made about God's Word assure us that humanity can place their trust in His promises. God's revelation to humanity was not finished with the Old Testament.

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The New Testament says this about itself. I have much more to say to you, more than you can now bear John From this statement we discover that He would leave unfinished the revelation of God's truth to humanity. This opened the door for God to reveal a "New" Testament to the world. In what was probably the earliest letter of the Apostle Paul to a church, he wrote.

We also constantly give thanks to God for this, that when you received the word of God that you heard from us, you accepted it not as a human word but as what it really is, God's word, which is also at work in you believers 1 Thessalonians 2: As was true with the Old Testament, God's Word was conveyed through human instrumentation: And we speak of these things in words not taught by human wisdom but taught by the Spirit, interpreting spiritual things to those who are spiritual 1 Corinthians 2: The Word of God is presented as the final authority on all matters, as Jesus demonstrated in response to His temptation by the Devil.

Then Jesus said to him, "Away with you, Satan! For it is written, 'You shall worship the Lord your God, and him only you shall serve'" Matthew 4: Heaven and earth will pass away, but my words will by no means pass away Matthew For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me John Jesus also affirmed that God's Word is true in all that it says.

He prayed to God the Father. Sanctify them by your truth. Your word is truth John When certain people spoke the words of God, the Scripture tells us that the people were expected to obey their words. The words in which they spoke were ultimately God's Words - He was the source of what they said. When we say that Bible is the Word of God it does not mean that God spoke everything that is recorded in its pages.

The Bible contains the words of hundreds of different men and women. What the Bible claims for itself is that it is a true account of what these people said. Furthermore, those people who were speaking for God have God's authority behind their words. However some individuals, who did not speak for God, also had their words recorded.

While their words are part of Holy Scripture, they do not have God's divine authority behind them.

Their words are not to be understood as infallible truth from God. The context makes it clear whether a person is speaking for God or that Scripture is merely recording the non-authoritative words of someone. It is clear that the Scriptures by their direct statements testify to their own divine origin and unique authority.

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In both testaments the Bible claims to be God's revealed Word to humanity. Scripture itself claims the following things: Thus it is the assertion of Scripture itself that it is more than a mere human book-it is the very Word of God. These claims must be taken seriously. However not every word in the Bible was spoken from God. Scripture records the speech of hundreds of different people.

Some of them spoke for God and some of them said things that were contrary to the truth of God. The context must determine whether something in Scripture is a Word from God or the mere words of humans. Since the text and audio content provided by BLB represent a range of evangelical traditions, all of the ideas and principles conveyed in the resource materials are not necessarily affirmed, in total, by this ministry.

Blue Letter Bible study tools make reading, searching and studying the Bible easy and rewarding. Thus, the Word of God is expressed in human words in the proclamation of the prophets and Apostles. Sacred Scripture is the message of revelation written down under divine inspiration. As such, it can truly be said to be the Word of God cf. DV 24 which is entirely focussed on Jesus, because " it is they [the Scriptures] that bear witness to me " Jn 5: Through the charism of divine inspiration, the Books of Sacred Scripture have a direct, concrete power of appeal not possessed by other texts or human discourses.

But the Word of God is not locked away in writing. Even though Revelation ended with the death of the last apostle cf. DV 4 , the Word-Revealed continues to be proclaimed and heeded throughout Church history. The Church has the responsibility to proclaim the Word to the whole world as a response to its need of salvation. In this way, the Word continues its course through vibrant preaching and its many forms of evangelization, where proclamation, catechesis, liturgical celebrations and the service of charity hold a high place.

Preaching, in this sense, under the power of the Holy Spirit, is the Word of the living God communicated to living persons. Many responses from the particular Churches refer to the following pastoral implications:. Consequently, many reports raise relevant questions for today concerning the natural law, the origin of the world and ecology. The implications from the "religion of the Incarnate Word" need to be understood, namely that the Word of God is not encased in abstract or static formulas, but has a dynamic power in history which is made up of persons and events, words and actions, developments and tensions, as the Bible clearly illustrates.

The historia salutis , having completed its constitutive phase, continues its effects through time in the Church. Because of its nature, Sacred Scripture immediately comes to mind as a vital force for the Church. At the same time, every act in the ministry of the Word of God must interact in a mutually beneficial and harmonic fashion. Proclamation, catechesis, the liturgy and service in charity diaconia have an essential role in manifesting the Word of God. At the centre, the mystery of christ and the church "In these last days, he has spoken to us by a Son" Heb 1: However, they do not always know the reason for this importance, nor do they understand in what sense Jesus is at the heart of the Word of God.

As a result, they weary themselves in reading the Bible with Christ in mind. This problem, mentioned in practically all the responses of those consulted, was raised because of two main concerns: Truly, " this is eternal life, that they know thee the only true God, and Jesus Christ whom thou hast sent" Jn The following are a few theological points on this relation, which are clearly applicable in pastoral activity. Jesus Christ, therefore, the Word made flesh Jesus took up and completely fulfilled the purpose, meaning, history and plan of the Word of God in his earthly life and, presently, from his place in heaven, because, as St.

Irenaeus states, Christ "has brought us everything new in bringing himself to us 5. The author of the Letter to the Hebrews states: It follows then that Jesus as the Word of God derives his meaning from his mission, namely, his purpose is bringing others to the Kingdom of God cf. In the plan of the Incarnation of the Word, Christ is the centre of the Scriptures. The Word of God, already audible in the first covenant, has become visible in Christ 6.

Jesus is central to the cosmos, the King of the Universe and the one who gives ultimate meaning to all reality. If the Word of God is likened to a hymn with many voices, the key to interpretation, under the inspiration of the Holy Spirit, is Christ in the universal character of his mystery. Since the Church is the mystery of the Body of Christ, the Word of God is the proclamation of who she is, the grace of her conversion, the mandate of her mission, the source of her prophecy and the reason for her hope. She is constituted through an intimate dialogue with the Spouse and is made the recipient and privileged witness of the loving, salvific Word of God.

To belong more and more to this "mystery" which constitutes the Church rightly results from hearing the Word of God. In this way, the continuous encounter with the Word is the source of her renewal and the font of "a new spiritual Spring" 8. A keen awareness of belonging to the Church, the Body of Christ, will be effective only to the extent that these different relations to the Word of God are coherently followed, that is, the Word proclaimed, the Word meditated upon and studied, the Word prayed and celebrated and the Word lived and propagated.

Consequently, the Word of God in the Church is not an inert deposit but the supreme rule of faith and the power of life which goes forth with the assistance of the Holy Spirit. DV 8 , as men of God who live the Word, bear witness to this in a particular way 9. Clearly, the primary mission of the Church is transmitting the Divine Word to everyone.

History attests that this has taken place over the centuries and continues today with much success and vitality, despite various obstacles. The opening words of Dei Verbum merit continual reflection and must be faithfully put into practice: Undoubtedly, the first place is given to the Word of God. Only through the Word of God are we able to understand the Church. The Church defines herself as a "Church that hears". Only to the extent that she hears, can she also be a Church that proclaims.

Drawing upon the Word of God, the Christian community is stirred and renewed through discovering the face of Christ. In this regard, some pressing pastoral implications are mentioned in the responses to the Lineamenta:. The bible as the inspired word of god and its truth "The Church has always venerated the Sacred Scriptures just as she venerates the Body of the Lord" DV This occurs on the following three levels:. In this case, the subject of the Word of God needs to be treated in catechesis.

In this regard, the relation of the Bible to the Word of God needs first to be established, the action of the Holy Spirit clarified and certain points explained on just what the Bible is. The Bible is singularly united to the Word of God. The Bible itself attests to the intentional identification of the Word of God with Scripture.

The Word of God is a living, effective reality cf. Scripture also attests to the relationship between God and humankind, casting light upon it and guiding it in a certain way. At the same time, the Word of God extends beyond the Book, reaching humanity through the living Tradition of the Church. This understanding of the Word of God works against a private interpretation of the Bible and one confined to Scripture only. Instead, the Bible is read in a wider, unending procession of the Word of God, as shown in the fact that the Word continues to nourish generation after generation in always new and different times.

With this understanding, the Christian community then becomes the agent for transmitting the Word of God, and, at the same time, the privileged place for understanding the deep meaning of Sacred Scripture in a progression of expressing the faith and, thereby, in a development of dogma. Because of this prerogative, the Church, from the very beginning, has held the books of the Bible in veneration and established with certainty a definitive list through precepts in the canon of Divine Books: The Spirit breathes life into the written word, placing the Book in the wider mystery of the Incarnation and the Church.

The Spirit makes the Word of God a liturgical and prophetic reality, which is a proclamation kerygma before it is a Book and a testimonial of the Holy Spirit to the presence of Christ. In fact, inspiration is different from dictation; it leaves the freedom and personal capacity of the writer in tact, while enlightening and inspiring both;. The Second Vatican Council insists on a unity of origin and many links between Tradition and Scripture which the Church gathers "with the same sense of loyalty and reverence" DV 9. The Word of God continues its course in the following manner:. Finally, the Magisterium of the Church, which is not above the Word of God, has the responsibility "to authentically interpret the Word of God, whether written or handed down", by "listening to it devoutly, guarding it scrupulously and explaining it faithfully" DV In summary, a true reading of the Scriptures as the Word of God cannot be done except in Ecclesia , in accord with her teaching.

Knowledge of the Old Testament as the Word of God seems to be a real problem among Catholics, particularly as it relates to the mystery of Christ and the Church. Because of unresolved exegetical difficulties, many are reluctant to take up passages from the Old Testament which appear incomprehensible, leading to their being arbitrarily selected or never read at all. This situation urgently requires a formation centred on a reading of the Old Testament with Christ in mind, which acknowledges the bond between the two testaments and the permanent value of the Old Testament cf.

This task can be assisted by liturgical practice which always proclaims the Sacred Text of the Old Testament as essential for understanding the New Testament, as witnessed by Jesus himself in the episode of Emmaus, in which the Master "beginning with Moses and all the prophets, interpreted to them in all the Scriptures the things concerning himself" Lk In this matter, St. Gregory the Great maintains: This understanding has many important practical implications. People are becoming increasingly aware that the Bible cannot be read in a casual manner.

In discovering the Scriptures, certain Bible groups begin with an enthusiasm which progressively declines, because of the want of fertile ground, namely, an understanding of the Word of God in the mystery of grace, as Jesus taught in the parable of the sower cf. This situation has the following pastoral implications:. Because Scripture is intimately bound to the Church, the Christian community exercises an essential role in approaching the Word of God and gives the Word its authentic character. The Church becomes the criterion for the proper understanding of Tradition, since both the liturgy and catechesis draw their nourishment from the Bible.

As previously mentioned, the Books of Sacred Scripture have a direct, concrete power of appeal not possessed by other Church texts. Consideration needs to be given to the practical implications of the distinction between Apostolic Tradition and Church traditions.

While the former comes from the apostles and transmits what they received from Jesus and the Holy Spirit, Church traditions arise from time to time in the local Churches and are adaptions of the "great Traditions 17 ". Gnostic interpretations today, based on a popularization of truths at the beginning of Christianity, require an explanation on what the Canon of Sacred Books is and how it was compiled. Study needs to be done on Scripture, Tradition and the signs of the Word of God in the created world, especially humankind and its history, because every created thing is the Word of God, since all creation proclaims God In giving directives and defining dogma, the Magisterium does not intend to set limits on the personal reading of Scripture.

Unfortunately, the teaching of the Magisterium and an understanding of the various levels of its pronouncements are oftentimes not well-known or accepted. The Synod is providing the occasion to rediscover Dei Verbum and later pontifical documents. In addition, Lectio Divina, Bible courses and Bible groups are also means for an immediate encounter. These are being promoted today to counteract a certain distancing of the People of God from the direct, personal use of Sacred Scripture.

The Old Testament is to be understood as a stage in the development of the faith and coming to know God. Its figurative character and its relationship to the scientific and historical mentality of our times need clarification. At the same time, numerous Old Testament passages have a spiritual, acute and uniquely cultural force.

They provide a rich catechesis on human realities and illustrate stages in the journey of faith of the People of God. Knowing and reading the Gospels do not exclude a greater understanding of the Old Testament; instead the Old Testament gives a greater depth to the reading and understanding of the New Testament.

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Finally, a practical pastoral vision requires some observations which can help the faithful better discern their relation to the teaching of the faith. General speaking, the faithful set the Bible apart from other religious texts and give it great importance in living the faith. However, in practice, many prefer to read easily understood spiritual books, edifying talks or writings and various other works associated with popular piety.

Some hold that people encounter the Word of God in a practical way by living it in their lives more than by knowing its origin or reasoning, thus creating a tenuous situation. Speaking in an understandable manner is needed. Pastoral activity then must devise ways to help the faithful come to know what the Bible is, why it exists, its value in the life of faith and how to use it.

Hermeneutics, in which the Word of God and inculturation 19 are realized, is an important yet delicate subject. Instead, his communication is his word of truth and salvation, which, on the part of the one who hears, requires an intelligent, vital and real response. Many Christians, individually or in groups, intently read the Word of God with a readiness to understand what God says and to faithfully obey it.

The Church sees a valuable opportunity in this faithful willingness to provide assistance in understanding the Sacred Text properly and applying it to everyday life. In a certain way, this is especially true today kair s , because Scripture reading can provide a fresh encounter of the Word of God with human learning, particularly in philosophical, scientific and historical research. This contact between the Word and culture can help people come to a knowledge of the truth and values concerning God, humanity and things.

At the same time, this phenomenon is not without the risk that the Scriptures will be interpreted arbitrarily or literally, as in fundamentalism. On the one hand, this approach shows a desire to remain faithful to the text, but on the other hand, it displays a lack of knowledge of the texts themselves. In this way, it falls into serious errors and also creates useless controversy Another danger in Bible reading can come from viewing the Scriptures with a certain "ideology" or simply as human words apart from faith cf.

The Bible powerfully proclaims the Word and is the source of life for believers. Generally speaking, the reports speak of a scarce or imprecise knowledge of the hermeneutical rules of the Word. The Bible, the Book of God and man, has to be read with a correct blending of its historical-literal sense and the theological-spiritual sense, or more simply, its spiritual sense The Note cited by the Pontifical Biblical Commission on the subject states: This context effectively exists.

The New Testament recognizes in it the fulfilment of the Scriptures. Therefore, the Scriptures are customarily re-read in light of this new context, that of life in the Spirit 23 ". A proper exegesis of the text, therefore, must be based on the historical-critical method, enriched by other approaches This is the basis for interpreting Scripture. However, to arrive at its complete and total sense, the theological criteria, set forth in Dei Verbum , need to be considered and attention given to: Today, thorough theological and pastoral reflection is necessary in forming Church communities in a proper and fruitful knowledge of Sacred Scripture as the Word of God.

Pope Benedict XVI observed in the matter: It seems to me a very important task to do something in this regard, to contribute to providing an introduction to living Scripture as an up-to-date Word of God beside, with and in historical-critical exegesis " As the Church leads the People of God to discover the great prospects of the Word of God, she attempts to avoid making Bible reading sound too complicated.

Surely, the most important matters in the Bible are those most directly linked to daily life, as was the case with Jesus. The following are some key points in properly interpreting the Holy Book. First of all, the interpretation of the Word of God is accomplished each time the Church comes together for the celebration of the Sacred Mysteries. The Introduction to the Lectionary containing the readings proclaimed during the Eucharist has the following to say on the subject: Thus, in her teaching, life and worship, the Church carries on and transmits to all generations all that she herself is and all that she believes.

In this way, she constantly ensures that the Word of God, in the fullness of divine truth, is realized in her throughout the ages" We should remember that "the spiritual sense is not to be confused with subjective interpretations dictated by the imagination or from intellectual speculation. It arises from three levels of reality: In every case, the biblical text is the indispensable starting point in interpretation as it is in pastoral activity. Since the Note of the Pontifical Biblical Commission, entitled The Interpretation of the Bible in the Church , does not seem to have been read outside the circle of experts, the faithful should be encouraged to read it to help them know the basic rules on how to approach a biblical text.

Aids provided for this purpose are of great value. In this matter, the outstanding exegesis of the Church Fathers 29 should be taken up again and properly understood as well as the great medieval institutions of the "four senses of Scripture", and interest in them kept alive. Not to be overlooked are the various biblical practices and traditions which have sprung up in the People of God through the saints, spiritual masters and confessors. In this regard, theological and human learning can also serve a purpose as well as the "history of effects" Wirkungsgeschichte , especially in art, which abounds with examples of a spiritual reading of the Bible.

Since the reading of the Bible by non-believers today shows its anthropological value, an interpretation of this aspect might prove enriching. Sacred Scripture is read in union with the Church, in all places and times, in the company of the great cloud of witnesses to the Word, from the very first of the Church Fathers, the many lives of the saints over the centuries to the Magisterium of today In addition to treating the classic questions associated with the Bible, a request was made that the Synod also consider, from the same biblical perspective, the present-day problems posed by bioethics and inculturation.

Bible groups have frequently asked: A new problem in biblical hermeneutics is emerging in the course of communicating the faith, requiring not only understanding what the Bible says but also a familiarity with the present-day culture, which is less bound to the oral and written word and more oriented towards electronic communication.

With people being bombarded by all kinds of information technology, traditional forms of proclaiming the Word might be difficult for the hearer. The disposition required to hear the word "Listen, My People" Ps The main figures involved in the communication of the Word are the God who proclaims and the recipient, either individually or a community. If God speaks and the believer is not listening, the Word is spoken but not heard. Revelation in the Bible can therefore be said to be an encounter between God and people who, in experiencing the one and only Word, together actually "do" the Word.

Faith acts and the Word creates faith. The passage in Hebrews 4: How is this effectiveness understood? Various reports from the bishops indicate that this question still needs to be raised, because, at times, new Christians attribute almost magical powers to reading the Bible, without personal commitment and responsibility. In fact, the parable of the sower cf.

Christ says that his death was necessary to fulfil the plan of salvation. The cross then is the power and wisdom of God. Paul tells the Christians at Corinth that the Gospel is the "word of the cross" 1 Cor 1: Their power is grounded in the dynamism of divine love: The fruits of the Word are obtained by the person who believes in the love of God, who speaks the Word.

In this way, the potentiality of the Word of God is activated, realized and made truly personal. This leads to a disposition in each believer and entire communities to totally accept the invitation of full communion with God and to do his will. This disposition of faith and communion is witnessed in every encounter with the Word in spirited preaching and the reading of the Bible.

For this reason, in approaching the Scriptures, Dei Verbum recommends what is universally confirmed about the Word of God: Revelation is a communion of love, which is oftentimes expressed in Sacred Scripture in terms of covenant. The Word of God transforms the lives of those who approach him in faith.

The Word never fails; it is renewed each day. This requires, however, faith in the hearer. In many instances, Scripture attests that hearing is what makes Israel the People of God: Hearing leads to belonging; hearing creates a bond and permits entrance into a covenant. The believer is one who hears. The person who hears proclaims the presence of the one who speaks and desires to become involved with him. The person who hears creates a living space in his heart for the other. The person who hears confides in the one who speaks. Therefore, the Gospels call for a discernment of what is heard cf.

Indeed, we are what we hear! The human being described in the Bible is a person capable of hearing, having a heart that hears cf. This kind of hearing is not simply listening to passages from the Bible but a process of discerning the Word of God in the Spirit, which demands faith and must come from the Holy Spirit.

Salvation history has great examples of hearers and evangelizers of the Word of God: Abraham, Moses, the prophets, Sts. Peter and Paul, the other Apostles and the evangelists. From this vantage point, the Virgin Mary assumes a central role as one who lived, in singular fashion, the encounter with the Word of God, who is Jesus himself. She is then a model of every aspect of hearing and proclaiming.

Already possessing a familiarity with the Word of God in her intense experience of the Scriptures of the Chosen People, Mary of Nazareth, from the moment of the Annunciation to her presence at the foot of the Cross, and even to her participation at Pentecost, receives the Word in faith, meditates upon it, interiorizes it and intensely lives it cf.

Because of her uninterrupted response of "yes" to the Word of God, she knows how to take into account what is happening around her and live the necessities of daily life, fully aware that what she receives as a gift from the Son is a gift meant for everyone: Therefore, the words, uttered by Jesus in her presence, are appropriately applied to her as well, "My mother and my brothers are those who hear the word of God and do it" Lk 8: The Gospel text, "Mary kept all these things, pondering them in her heart" Lk 2: Mary sought the spiritual sense of the Scriptures and found it, associating it symallousa with the written words, the life of Jesus and the moments of discovery in her personal history.

Mary is our model not only for receiving the faith which is the Word, but also for studying it. It is not enough for her to receive it. She reflects on it. She not only possesses it, but values it. She not only gives it her assent, but also develops it. In doing so, Mary becomes an example of faith for all of us, from the most simple soul to the most scholarly of the Doctors of the Church, who seek, consider and set forth how to bear witness to the Gospel.

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In receiving the Good News, Mary is the ideal model of the obedience of faith, becoming a living icon of the Church in service to the Word. Isaac of Stella states: He will dwell for ever in the knowledge and love of each faithful soul 33 ". She teaches us not to stand by as idle spectators before the Word of Life, but to become participants, making our own the "here I am" of the prophet cf. She "magnifies" the Lord, discovering in her life the mercy of God, who makes her "blessed," because "she believed that there would be a fulfilment of what had been spoken to her from the Lord" Lk 1: Ambrose says that every Christian believer conceives and begets the Word of God.

According to the flesh, Christ has only one mother; but, according to the faith, everyone gives him birth The following are important pastoral implications concerning faith in the Word of God. Faith may not be necessary in reading the Bible. However, Faith is indeed necessary, if a person is to hear the Word of God in the Bible. A Bible group does well if its members, while reading the Bible, also receive instruction in the faith, so they can conform their lives as Christians to the indications offered in the Bible as well as bring faith to bear in difficult times.

People today need to hear a positive and encouraging message which offers various ways of approaching the biblical texts in a spiritual reading of the Bible, in prayer, in sharing the Word, etc This is done primarily in viewing the Word not so much as a static deposit of dogmatic truth or pastoral reference, but a font of living water, where a person joyously awaits to hear the Lord through the events of everyday life. The complete hermeneutic circle must be followed, namely, to believe so as to understand, and to understand so as to believe; faith seeks understanding and understanding opens the way to faith.

God invites the faithful to hear with the ears of their heart. In the Bible, the heart is not only the seat of feelings or emotion, but the in-depth core of the person, where decisions are made. Therefore, a prolonged silence, unable to be put into words, must be there, so that the Holy Spirit can reveal the intent and understanding of the Word of God and unite himself silently to our spirit cf.

In the mysteries of the Rosary, Mary provides the simple, universally applicable form to prayerfully hearing the Word. Pope John Paul II has highlighted the richness of this prayer, calling it "the Gospel compendium", where the announcement of the mystery "allows God to speak" and permits "contemplating Christ with Mary" Moreover, the Church, like the Virgin Mary, the Temple of the Spirit, in her silent, humble and hidden life, learns to bear witness to this close relationship between the Word and Silence and the Word and the Spirit of God.

In the believer, this causes the hearing of the Word in faith to become understanding, meditation, communion, sharing and fulfilment, which are the components of Lectio Divina , the privileged manner of approaching the Bible with faith. A disposition of faith is linked to the Word of God in all its signs and expressions.

Faith receives a communication of truth from the Word through a story or doctrinal formula. Faith recognizes the Word of God to be the initial stimulus towards a fruitful conversion, the light to respond to the many questions of the believer, the guidance in wisely discerning reality and an invitation to do the Word cf. Thus, believers must work towards recognizing and ensuring the primacy of the Word of God in their lives, receiving it as the Church announces it, understands it, explains it and lives it.

Finally, methods, employing appropriate means, need to be devised to communicate the Word to the many people who are unable to read. For as the rain and the snow come down from heaven, and return not thither but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes forth from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and prosper in the thing for which I sent it. When the Holy Spirit begins his activity in the life of the People, one of the first and most compelling signs of his presence is a love for the Word of God in the Scriptures and a desire to know it more.

This is so, because the Word of Scripture is a word personally addressed by God, like a letter, to each one, in the concrete circumstances of life. The communication has an extraordinary immediateness and power of penetrating to the core of the human being. The Acts of the Apostles says that when Paul and Barnabas arrived in Antioch "they gathered the Church together and declared all that God had done with them, and how he had opened a door of faith to the Gentiles" Acts Indeed, the particular Churches report many experiences of the Word of God: The Lineamenta responses provide the following examples:.

Many Churches give the Bible a privileged place, exposing it in a visible way next to the altar or on the altar, as is the case in the Eastern Churches. Episcopal conferences, dioceses, parishes religious communities, associations and movements are involved in the great undertaking of the Word of God in a totally new manner for the past ten years. Having a taste for the Jesus of the Gospel remains the basic need of people, even those most unawares.

In the ancient Christian world, the Bible was more of a lived experience than a document to be read. Data from one part of the world indicates that a meaningful use of the Bible needs to significantly increase and that the faithful should become better aware of the fundamental, decisive role of the Word of God in their Christian lives. The efforts which our oftentimes poorer brothers and sisters make to come in contact with the Word of God is truly edifying.

An important reference to this is found in the Note of the Pontifical Biblical Commission: The People of God is unceasingly drawing its energy from the Word. The Word is not static; the Word speeds on cf. This was the case when the prophets spoke to the people, when Jesus spoke to the crowd and his disciples and when the apostles spoke to the first communities, on through the ages until our day. We can well say that the service of the Word of God characterizes the various epochs recorded in the Bible and, subsequently, in the history of the Church.

In the patristic era, the Scriptures were the centre and source of theology, spirituality and the pastoral life. The Church Fathers are the unequalled masters of what is called the "spiritual" reading of the Scriptures, which, when done faithfully, does not destroy the "letter," that is, the concrete, historical sense, but allows a reading of the "letter" in the Spirit.

In the Middle Ages, Sacred Scripture was also the basis of theological reflection.

5 Reasons Why We Should Study God's Word

The approach at the time distinguished four senses of reading Scripture literal, allegorical, moral and anagogical The age-old tradition of Lectio Divina is a monastic form of prayer. It serves as a source of artistic inspiration and is transmitted to the faithful through various forms of preaching and popular piety. Today, an increasingly critical spirit, scientific progress and divisions among Christians and the consequent duty of ecumenism, are leading—not without difficulty and debate—to a more proper methodological approach and a better understanding of the mystery of Scripture in the heart of Tradition.

At present, the Church is experiencing a renewal based on the centrality of the Word of God, the great plan of the Second Vatican Council, which continues to the time of this Synod. In the process, history still shows signs of the possibility of links, influence and exchanges among the Churches. In this case, the responses to the Lineamenta can be divided into two parts. On the one hand, the Word of God can be seen to be spreading through the work of evangelization in the particular Churches of the five continents.

On the other hand, the biblical apostolate seems to be encountering difficulties not only because of historical reasons related to when evangelization was begun but also because of real problems in faith, arising from different situations in life or the lack of economic resources. The use of the Bible, the conception of the Church and pastoral practice are all correlated. When the Holy Spirit creates harmony between the Scriptures and the community, this correlation is properly achieved.

Consequently, respecting the interior need which moves the community to encounter the Word of God is very important. At the same time, certain tendencies must be held in check, e. Attention also needs to focus on what the scriptural text is saying, reflecting on it so as to understand its literal sense before applying it to life. This is not always easy, because of the risk of fundamentalism.

This phenomenon affects anthropology, sociology and psychology, but, it is applied in a particular way to the reading of the Bible and its subsequent interpretation of the world. In Bible reading, fundamentalism takes refuge in literalism and refuses to take into consideration the historical dimension of biblical revelation. It is thus unable to fully accept the Incarnation itself. This kind of interpretation is winning more and more adherents It demands an unshakable adherence to rigid doctrinal points of view and imposes, as the only source of teaching for Christian life and salvation, a reading of the Bible which rejects all questioning and any kind of critical research" The extreme form of this type of tendency exists in the sects , where Scripture is isolated from the dynamic and life-giving action of the Spirit.

As a result, the community atrophies and is no longer a living body, but becomes a closed group which does not admit inner differences and plurality and displays an aggressive attitude towards ways of thinking differing from its own Instead, a community needs to keep alive a docility to the Holy Spirit, and avoid the risk of extinguishing the Spirit through an excessive activism or the showy aspects of the life of faith. Likewise, the community should resists the danger of making the Church a bureaucracy, limiting pastoral activity to its institutional aspects and reducing Bible reading to one activity among others.

Jesus said that the Spirit guides the Church to the whole truth cf. The Spirit is the soul and interpreter of Sacred Scripture, which, therefore, "must be read and interpreted in the sacred Spirit in which it was written" DV Guided by the Spirit, the Church seeks to move ahead towards a deeper understanding so as to feed her children.

Spiritual Growth

In doing so, she also draws in a special way from the study of the Fathers of the Eastern and Western Churches cf. DV 23 , from theological and exegetical research and from the lives of the saints and witnesses to the faith. In this regard, the line from the Pr notanda on the subject of the Lectionary is worth quoting: Because of the Holy Spirit's inspiration and support, the Word of God becomes the foundation of the liturgical celebration and the rule and support of all our life.

The working of the Holy Spirit precedes, accompanies and brings to completion the whole celebration of the Liturgy. But the Spirit also brings home cf. In strengthening the unity of all, the Holy Spirit also fosters a diversity of gifts and furthers their multiform operation" The Christian community is being built up each day, allowing itself to be guided by the Word of God, under the action of the Holy Spirit, who gives light, conversion and consolation. Indeed, "for whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope" Rm The primary work of Pastors is to assist the faithful in understanding how to encounter the Word of God under the guidance of the Spirit.

In a particular way, they are to teach how this process takes place in the spiritual reading of the Bible with a disposition of listening and prayer. In this regard, St. If the Word of God is the source of life for the Church, Sacred Scripture must essentially be considered as a vital food. Their fruitful initiatives as the People of God, united to the Bishop, from which great and small experiences arise, create the continuous activity of the Word of God in the different communities. This specific obligation, recalled at the Second Vatican Council, requires real effort.

The particular Churches are undertaking programmes of service to the Word of God in various settings and situations. A prime place is being given to experiencing the Word of God in the Eucharistic liturgy and the sacraments. Responses recommend Lectio Divina as an ideal, that is, the prayerful reading of the Word of God, individually or in groups. Catechesis should serve as an introduction to Sacred Scripture and its programmes and catechisms themselves, not to mention preaching and popular piety, should be grounded in the Bible.

Furthermore, a biblical apostolate needs to create an encounter with the Word of God through forming and guiding Bible groups in such a way as to ensure that the Word, the Bread of Life, also becomes the material bread of assistance to the poor and suffering. Study and meetings, especially in interreligious and intercultural exchanges, urgently need to give an appreciable place to the Word of God in relation to culture and the human spirit. To realize these objectives requires an attentive faith, an apostolic zeal and a creative, well-done, ongoing pastoral programme, geared at promoting the spirit of communion.

The need for a pastoral programme continually based on the Bible has never been greater. By necessity, the Word proclaimed and heard becomes the Word celebrated in the Liturgy and sacraments, so as to inspire a life lived according to the Word in communion, charity and mission Particular Churches have many experiences in common. For a majority of Christians the world over, the celebration of the Eucharist on Sundays is the sole encounter with the Word of God. The People of God have a growing consciousness of the importance of liturgies of the Word of God, prompted in part by the reference and revision of them in the new Lectionary.

In this regard, some responses mention that they want to see a better thematic coordination of the three readings as well as a greater fidelity in translations to the original texts. Homilies could clearly stand improvement. In certain cases, the Liturgy of the Word is serving as a form of Lectio Divina. At the same time, some indicate that the People of God have never really been introduced to a theology of the Word of God in the liturgy. Some still live it passively, unaware of its sacramental character and unmindful of the riches contained in the Introductions of the liturgical books, sometimes because bishops lack interest.

The many signs and gestures proper to the Liturgy of the Word are oftentimes an external formality without interior understanding. On occasion, the relation of the Word of God to the sacraments, particularly the Sacrament of Penance, appears to be given little value. Persons in every area of Church life need a better understanding of the liturgy as the privileged place of the Word of God , where the Church is built-up. Consequently, some fundamental points are important to bear in mind.

Therefore, a mutual, life-giving relationship exists between the People and the book. The People cannot exist without the Book, because it contains its reason for existence, its calling and its very identity.

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In this regard, the discourse of Jesus in the Synagogue at Nazareth cf. What took place then also takes place each time the Word of God is proclaimed in the liturgy. The power which made the Word into a book, now, in the liturgy, transforms the book into the Word. Indeed, the liturgical tradition in Alexandria has a double epiclesis , namely, an invocation of the Spirit before the proclamation of the readings and a second after the homily The Spirit guides the presider in the prophetic task of understanding, proclaiming and adequately explaining the Word of God to the assembly and, in a parallel way, invoking a just and worthy reception of the Word by the gathered community.

Thus, Scripture and the liturgy converge in the single purpose of bringing the People into dialogue with the Lord. The Word which goes forth from the mouth of God and is attested to in the Scriptures returns to God in the form of the prayerful response of the People cf. Indeed, the Liturgy of the Word "is not so much a time for meditation and catechesis as a dialogue between God and his People , a dialogue in which the wonders of salvation are proclaimed and the demands of the Covenant are continually restated" Though deeply important for the entire Church, the Liturgy of the Hours has particular significance in the consecrated life.

The Liturgy of the Hours is particularly adapt in a formation to prayer, primarily because the Psalms best illustrate the divine-human character of Sacred Scripture. The Psalms are the school of prayer, where the person who sings or recites them learns to hear, interiorize and interpret the Word of God. This requires a new outlook towards Sacred Scripture, one which sees the Bible more than a written book, but a proclamation of and testimony to the Person of Jesus Christ by the Holy Spirit.

According to a previously cited passage from the Second Vatican Council, "Christ is present in his Word, since it is he himself who speaks when the Holy Scriptures are read in the Church" SC 7. Consequently, "Sacred Scripture is of the greatest importance in the celebration of the liturgy" SC Oftentimes, the Liturgy of the Word is not sufficiently prepared or is not properly linked to the Liturgy of the Eucharist.

An intimate bond exists between the Word and the Eucharist as seen in scriptural testimony cf. Consequently, this Synod, while always maintaining the priority of the Sacrament of the Eucharist, looks to reflect in a special manner on the relation of the Word of God to the Eucharist Jerome observes in the matter: In fact, the Word of God, drawn from the knowledge of the Scriptures, is real food and real drink" The Word must be lived in the economy of the Sacraments, being seen as not only the communication of truth, teachings and moral precepts, but the reception of power and grace.

Such an understanding not only creates an encounter for the person who hears in faith, but makes it a real celebration of the covenant. Some responses call for consideration to equally be given to various forms of encountering the Word in the liturgical action, the sacraments, the celebration of the liturgical year, the Liturgy of the Hours and sacramentals.

Particular attention needs to be given to the Liturgy of the Word in the celebration of the three Sacraments of Christian Initiation: Baptism, Confirmation and the Eucharist. A renewed consciousness is required in proclaiming the Word during various celebrations, particularly the individual celebration of the Sacrament of Penance. An appreciation of the Word of God is also called for in the many forms of preaching and popular piety.

The Eucharist, specifically the Sunday Eucharist, deserves primary attention in pastoral activity, because "the table of the Word and the Bread of Life" are intimately bound together DV The Eucharist is "the privileged place where communion is ceaselessly proclaimed and nurtured" Since Sunday Mass is the sole moment of sacramental encounter with the Lord for most Christians, zealously fostering authentic, joyous Eucharistic Liturgies becomes both a task and a gift.

The principal aim of proclamation and the Christian life in general is the Eucharist, celebrated in a manner which shows the intimate union of Word, sacrifice and communion. Care is needed in ensuring that the various parts of the Liturgy of the Word proceed in an harmonic way the proclamation of the readings, the homily, the profession of faith and the prayer of the faithful , mindful of their intimate connection with the Eucharistic liturgy The One spoken of in the texts makes himself present in the total sacrifice of himself to the Father.

Less division of passages and greater fidelity to original texts are needed in translation work. Since rite and word are to be intimately connected in the liturgy cf. SC 35 , encountering the Word of God comes about through the specific character of the signs at play in the liturgical celebration, for example, the positioning of the ambo, the care of the liturgical books, a proper style of reading, and the procession and incensation of the Gospel. In the Liturgy of the Word, maximum attention should be given to a clear, understandable proclamation of the texts and a homily based on the Word This requires competent, well-prepared readers who, for this purpose, need to be formed in schools, even ones which might be established by the diocese.

At the same time, the Word of God might be better understood, if the lector made a brief introduction on the meaning of the reading to be proclaimed. In the homily, preachers need to make a greater effort to be faithful to the biblical text and mindful of the condition of the faithful, providing them assistance in interpreting the events of their personal lives and historical happenings in the light of faith. This biblical aspect can opportunely be supplemented with the basics of theology and morality. Consequently, a proper formation of future ministers is indispensable. Some recommend the blending of hymns and music to the communication of the Word of God and a greater appreciation of words and silence.

Outside of the liturgy, various forms of dramatization of the Word of God are possible in writings, figures and also noble artistic works, such as, religious shows. Some want religious communities, especially monastic ones, to assist parish communities in discovering a taste for the Word of God in liturgical celebrations. Since people are displaying an interest in participating in the Liturgy of the Hours, consideration needs to be given today on how to make this excellent means of communicating the Word of God more accessible to the faithful and a greater part of pastoral life.

Praying with the Word of God is a privileged experience, traditionally called Lectio Divina. The whole Church seems again to be giving specific attention to Lectio Divina. In some places, people have traditionally employed it. In certain dioceses, the practice has progressively increased after the Second Vatican Council. Many communities are seeing it as a new form of prayer and Christian spirituality of significant benefit in the ecumenical movement.

Lectio Divina is a reading of the Bible which goes back to the beginnings of Christianity and has been a part of the Church throughout her history. Monasteries kept the practice alive. Today, however, the Spirit, through the Magisterium, proposes Lectio Divina as an effective pastoral instrument and a valuable tool in the Church in the education and spiritual formation of priests, in the everyday lives of consecrated women and men, in parish communities, in families, associations and movements and in the ordinary believer—both young and old—who can find in this form of reading a practical, accessible means, for individuals or entire communities, to come in contact with the Word of God cf.

His Holiness, Pope Benedict XVI specifies that this comes "through the use of new methods, carefully thought through and in step with the times" In particular, the Holy Father recalls for youth that "it is always important to read the Bible in a very personal way, in a personal conversation with God; but, at the same time, it is also important to read it in the company of people with whom one can advance He urges them "to become familiar with the Bible, and to have it at hand so that it can be your compass pointing out the road to follow" In a message addressed to various persons, especially young people, the Holy Father expresses his heartfelt desire that the practice of Lectio Divina spread as an important element in renewing faith today.

If it is effectively promoted, this practice will bring to the Church—I am convinced of it—a new spiritual springtime.