TRÁI TIM MẸ:  NƠI CON NƯƠNG NÁU - ĐƯỜNG ĐẾN VỚI CHÚA

"Chúa Giêsu muốn dùng con để làm cho Mẹ được nhận biết và yêu mến"

 

 

    December 3, 2008  Wednesday of 1st Week od Advent 

 

 

DAILY LITURGICAL/THEME MEDITATION:

"When they saw the dumb speaking, the maimed whole, the lame walking, and the blind seeing ...they glorified the God of Israel"

UNIVERSAL CHURCH/WORLD EVENT(S):

Vatican Opposes Discrimination Against Homosexuals

SAINT OF THE DAY

St. Francis Xavier

 GENERAL MARIOLOGY
The Virgin Mary in the New Testament Part II:

Mary in the Apocalypse: The Woman Clothed with the Sun

DIVINE MERCY

On Merciful Heart of Jesus

In The Depths Of Your Heart

 TEACHING/TESTIMONY/CONVICTION:

Synod Propositions 1-5

 

Monthly Index

 

 

DAILY LITURGICAL MEDITATION

 
Wednesday (12/3): "When they saw the dumb speaking, the maimed whole, the lame walking, and the blind seeing ...they glorified the God of Israel"

Scripture: Matthew 15:29-37

29 And Jesus went on from there and passed along the Sea of Galilee. And he went up on the mountain, and sat down there. 30 And great crowds came to him, bringing with them the lame, the maimed, the blind, the dumb, and many others, and they put them at his feet, and he healed them, 31 so that the throng wondered, when they saw the dumb speaking, the maimed whole, the lame walking, and the blind seeing; and they glorified the God of Israel. 32 Then Jesus called his disciples to him and said, "I have compassion on the crowd, because they have been with me now three days, and have  nothing to eat; and I am unwilling to send them away hungry, lest they faint on the way." 33 And the disciples said to him, "Where are we to get bread enough in the desert to feed so great a crowd?" 34 And Jesus said to them, "How many loaves have you?" They said, "Seven, and a few small fish." 35 And commanding the crowd to sit down on the ground, 36 he took the seven loaves and the fish, and having given thanks he broke them and gave them to the disciples, and the disciples gave them to the  crowds. 37 And they all ate and were satisfied; and they took up seven baskets full of the broken pieces left over.

Old Testament Reading: Isaiah 25:6-10

‘On this mountain the LORD of hosts will make for all peoples a feast of fat things, a feast of wine on the lees, of fat things full of  marrow, of wine on the lees well refined. ..He will swallow up death for ever, and the Lord GOD will wipe away tears from all faces.” (Is. 25:6,8)

Meditation: What can satisfy the deepest hunger and longing of the human heart? Isaiah prophesied that God would provide a heavenly banquet for all peoples and would destroy death once and for all (Isaiah 2:6-8).  Jesus came to fulfill that promise. Jesus' miracles are both a sign of God’s kingdom and a demonstration of God’s power. They also show the magnitude of God’s mercy.

When the disciples were confronted by Jesus with the task of feeding four thousand people many miles away from any source of food, they exclaimed: Where in this remote place can anyone get enough bread to feed them? The Israelites were confronted with the same dilemma when they fled Egypt and found themselves in a barren wilderness. Like the miraculous provision of manna in the wilderness, Jesus, himself provides bread in abundance for the hungry crowd who came out into the desert to seek him. The gospel records that all were satisfied and they took up what was leftover.

In the multiplication of the loaves and fishes we see a sign and a symbol of what God always does. God knows our needs and he cares. When God gives, he gives in abundance. The gospel account records that the leftovers from the miraculous meal was more than seven times the amount they began with. Seven is a symbol of completion and wholeness. When God gives, he gives until we are satisfied. When God works for his people he gives abundantly – more than we could deserve and more than we need. He nourishes us with his life-giving word and with the bread of heaven. In the kingdom of heaven God will feast us at his banquet table. Are you satisfied with God's provision for you? And do you long with expectant hope for the coming of his kingdom in all its fulness?

Lord, you alone can satisfy the longing and hunger in our hearts. May I thirst for your kingdom and find joy in your presence. Give me the true bread of heaven and nourish me with your life-giving word."

Psalms 23:1-6

1 The LORD is my shepherd, I shall not want;
2 he makes me lie down in green pastures. He leads me beside still waters;
3 he restores my soul. He leads me in paths of righteousness for his name's sake.
4 Even though I walk through the valley of the shadow of death, I fear no evil; for thou art with me;  thy rod and thy staff, they comfort me.
5 Thou preparest a table before me in the presence of my enemies;  thou anointest my head with oil, my cup overflows.
6 Surely goodness and mercy shall follow me all the days of my life;  and I shall dwell in the house of the LORD for ever.
 

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UNIVERSAL CHURCH/WORLD EVENTS

 

Vatican Opposes Discrimination Against Homosexuals
 

Spokesman Restates Teaching After Holy See Criticized


 
VATICAN CITY, DEC. 2, 2008 (Zenit.org).- Contrary to the way the media paints the picture, the Holy See is against the discrimination of homosexuals, clarified a Vatican spokesman.

Jesuit Father Federico Lombardi, director of the Vatican press office, said this in response to Italian press reports on an interview with Archbishop Celestino Migliore, permanent observer of the Holy See to the United Nations. The archbishop told a news agency that the Holy See would not support an expected French proposal for a U.N. resolution to decriminalize homosexuality. The prelate explained that the initiative could include at the same time the imposition of homosexual marriage in national law.

Father Lombardi clarified that refusal to support the proposal does not imply support for discrimination against homosexuals.

"Obviously no one wants to defend the death penalty for homosexuals, as some would insinuate," he said.

"The well-known principles of respect for the fundamental rights of the person and the rejection of all unjust discrimination -- recognized clearly by the Catechism of the Catholic Church itself -- evidently exclude not only the death penalty, but all violent or discriminatory penal legislations in relation to homosexuals," the spokesman stated.

Paragraph No. 2358 of the Catechism affirms: "The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God's will in their lives and, if they are Christians, to unite to the sacrifice of the Lord's cross the difficulties they may encounter from their condition."

Now then, Father Lombardi continued, the proposed resolution from France does not seek solely the "decriminalization of homosexuality."

He explained: "Rather it moreover introduces a declaration of political value that could result in systems of control, according to which, every norm -- not only legal, but also related to the life of social or religious groups -- which does not place every sexual orientation on exactly the same level could be considered as contrary to respect of human rights.

"This could clearly become an instrument of pressure or discrimination against those who, just to put a very clear example, consider marriage between a man and a woman to be the fundamental and original form of social life, and as such, [believe] that it should have a privileged place."

Furthermore, the priest noted, the Vatican is hardly alone in rejecting the possible resolution.

"It is not coincidence that less that 50 member states of the United Nations have adhered to this proposal," he said, "while more than 150 have not. The Holy See is not the only one."


 

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DAILY LITURGICAL SAINT

 

December 3, 2008

St. Francis Xavier

(1506-1552)  

Jesus asked, “What profit would there be for one to gain the whole world and forfeit his life?” (Matthew 16:26a). The words were repeated to a young teacher of philosophy who had a highly promising career in academics, with success and a life of prestige and honor before him.

Francis Xavier, 24 at the time, and living and teaching in Paris, did not heed these words at once. They came from a good friend, Ignatius of Loyola, whose tireless persuasion finally won the young man to Christ. Francis then made the spiritual exercises under the direction of Ignatius, and in 1534 joined his little community (the infant Society of Jesus). Together at Montmartre they vowed poverty, chastity and apostolic service according to the directions of the pope.

From Venice, where he was ordained priest in 1537, Francis Xavier went on to Lisbon and from there sailed to the East Indies, landing at Goa, on the west coast of India. For the next 10 years he labored to bring the faith to such widely scattered peoples as the Hindus, the Malayans and the Japanese. He spent much of that time in India, and served as provincial of the newly established Jesuit province of India.

Wherever he went, he lived with the poorest people, sharing their food and rough accommodations. He spent countless hours ministering to the sick and the poor, particularly to lepers. Very often he had no time to sleep or even to say his breviary but, as we know from his letters, he was filled always with joy.

Francis went through the islands of Malaysia, then up to Japan. He learned enough Japanese to preach to simple folk, to instruct and to baptize, and to establish missions for those who were to follow him. From Japan he had dreams of going to China, but this plan was never realized. Before reaching the mainland he died. His remains are enshrined in the Church of Good Jesus in Goa.

Comment:

All of us are called to “go and preach to all nations” (see Matthew 28:19). Our preaching is not necessarily on distant shores but to our families, our children, our husband or wife, our coworkers. And we are called to preach not with words, but by our everyday lives. Only by sacrifice, the giving up of all selfish gain, could Francis Xavier be free to bear the Good News to the world. Sacrifice is leaving yourself behind at times for a greater good, the good of prayer, the good of helping someone in need, the good of just listening to another. The greatest gift we have is our time. Francis gave his to others.

 

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GENERAL MARIOLOGY


  The Virgin Mary in the New Testament, Part I

By Fr. Settimio M. Manelli, F.I.  

Conclusion

In retrospect, the outline of New Testament Mariology emerging from this overview quite naturally matches that of the mysteries of the Holy Rosary: Joyful (Mary in the accounts of Jesus’ origin and infancy), Luminous-Sorrowful (Mary in the mysteries of Christ’s public life), and Glorious (Mary in the glory of Christ). Further, the golden thread binding all these episodes together is the mystery of Mary as basis of our life in Christ: we are brothers and sisters in Christ solely to the degree that we are children of Mary, the "rest of her offspring:" to the degree we consider it our prime obligation as believers "to take her into our home" as did the beloved disciple. The evangelical spirituality of St. Francis of Assisi has well been described in these terms: Mary is our Mediatrix with Christ, as Christ is our Mediator with the Father (200). Another way of putting this, with St. Bonaventure, is this: "As God comes to us through her, so through her we must return to God" (201). This is expressed still another way in the Litany of Loreto: Mary is the virginal Gate of heaven (for us), and the virginal Gate of God (to us) (202). Without as it were being a prolongation of the Virgin Mother as the "rest of her offspring," we cannot have "God with us," the Emmanuel.

Notes

(107) Benedict XVI, Deus Caritas Est, 41.

(108) Laurentin, The Truth of Christmas, 99.

(109) Cf. G.C. Bottini, Introduzione all’opera lucana. Aspetti teologici (SBF Analecta 35) Jerusalem 1992, 81ff. In addition to that of the Presentation (see Lk 2:36-38) Luke elsewhere in his gospel repeatedly recalls the presence of the Spirit in a number of episodes from the public life of Jesus: 3:21-22; 4:14, 18; 10:21-22; and in the promises of Jesus to his disciples: Lk 11:13; 12:11-12; 24:49; Acts 1:8.

(110) P. Colella observes that the perfect passive participle "blessed" has this meaning: "You have been blessed and will remain such forever." This in effect is the Semitic style for expressing a superlative greater than which none can be conceived: Tu sei la piú benedetta delle donne (Lc 1, 28. 42), in Bibbia e Oriente 41 (1999) 47ff. Manelli, All Generations…, 188, says: "Mary is the only blessed, or the blessed par excellence and exemplar of all blessedness among all women." Cf. also J. Ernst, Il Vangelo secondo Luca, Brescia 1985, vol. 1, 111.

(111) De Fiores, Maria…, 301ff; Manelli, All Generations…, 183ff; Laurentin, The Truth of Christmas, 56-58; 154-159; H. Muñoz, Beata te che hai creduto, in Parola, Spirito e Vita 6 (1982) 96-98.

(112) Manelli, All Generations…, 183-184.

(113) C. Ghidelli, Luca (NVB 35) Rome 1981, 74.

(114) G. Roschini, La Madre del mio Signore, in Miles Immaculatae 7 (1971) 257.

(115) Cf. John Paul II, Redemptoris Mater, n. 13; Manelli, All Generations…, 190; G. Aranda Perez, La Visitación: el arca nuovamente en camino, in Ephermerides Mariologicae 43 (1993) 189-211; Laurentin, The Truth of Christmas, 185-187; G. Ferraro, I racconti dell’infanzia nel Vangelo di Luca, Naples 1983, 45.

(116) G. Rossé, Vangelo secondo Luca (Commenti Spirituali del NT), Rome 2003, 24.

(117) Cf. Ibid., 24.

(118) Manelli, All Generations…, 194-195. Cf. also John Paul II, Mulieris Dignitatem, n. 3; AA.VV., La Trinidat y Maria, in Estudios Marianos 67 (2001) passim.

(119) Manelli, All Generations…, 195.

(120) C. Ghidelli, Luca, 75.

(121) De Fiores, Maria, 303.

(122) Manelli, All Generations…, 198. Cf. also Rossé, Vangelo secondo Luca, 24ff; Ghidelli, Luca, 75.

(123) De Fiores, Maria, 303.

(124) F. Manns, Que sait-on de Marie, 83ff; for a more in-depth analysis cf. above all Manelli, All Generations…, 198-206. Manns continues, "The synagogues of the first century were rectangular halls with a single entry. The women’s synagogue was only introduced in the fourth century, A.D. Mary, while attending the synagogue, could easily have memorized the canticle of Anna and the Psalms. Hence, we may speak of the Magnificat as a prayer by Mary." However, this should never be interpreted as replacing the inspired origin of the Magnificat.

(125) Rossé, Vangelo secondo Luca, 25.

(126) He dè psyché mou agalliásetai epí to kyrío tephthésetai epì to soterío autou.

(127) J. Leal, El Evangelio de la infancia (BAC 207), Madrid 1961, 121.

(128) Cf. F. Manns, Que sait-on de Marie, 83.

(129) Rossé, Vangelo secondo Luca, 25.

(130) G. Rossé, Vangelo secondo Luca, 29; J. Ernst, Il Vangelo secondo Luca, 135.

(131) Cf. C. Ghidelli, Luca (NVB 35) Rome 1981, 88.

(132) Manelli, All Generations…, 248, in particular note 12.

(133) Ibid., 246; C. Ghidelli, Luca, 88.

(134) Cf. G. Rossé, Vangelo secondo Luca, 29; Manelli, All Generations…, 245; R. Laurentin, The Truth of Christmas, 172; G. Ferraro, I racconti dell’infanzia, 95.

(135) Laurentin, The Truth of Christmas, 360 (It. Ed.) writes: "‘Until’ does not prejudice what comes after, but according to Semitic usage only indicates the term or limit of interest. Where 2 Sam 6:23 says that Mikal did not have children ‘until she died,’ it is obviously not meant that she bore children after death."; Manelli, All Generations…, 244ff.

(136) Manelli, All Generations…., 247; J. Danielou, The Infancy Narratives, New York 1968, 541; C. Perrot, Les récits d’enfance dans Haggada antérieure au IIe siècle de notre ère, in Recherches de Science Religieuse 55 (1967) 510ff; A. Ory, Come riscoprire la verità storica dei vangeli, 82-91.

(137) Cf. Rossé, Vangelo secondo Luca, 29.

(138) According to G. Leopardi, at the time of the slaughter of the innocents Bethlehem and its surroundings counted about 2,000 inhabitants: L’infanzia di Gesú, 85.

(139) Rossé, Vangelo secondo Luca, 29. Leopardi, L’infanzia di Gesú, 207; Manelli, All Generations…, 251 s.

(140) Ghidelli, Luca, 88.

(141) Manelli, All Generations…, 252 s. Of special importance are the remarks of Pope John Paul II in Capua for the sixteenth centenary of the Council of Capua in Convegno internazionale di studio per il XVI centenario del Concilio di Capua, Rome 1993, 632, cited by Manelli. Cf. also P.D. Fehlner, Virgin Mother, the Great Sign, Washington NJ 1993.

(142) Cf. Manelli, All Generations…, 262ff; Ernst, Il Vangelo secondo Luca, 150.

(143) Cf. A. Serra, Sapienza e contemplazione di Maria secondo Luca 2, 19. 51, Rome 1982; De Fiores, Maria, 307.

(144) Cf. Manelli, All Generations…, 263.

(145) Rossé, Vangelo secondo Luca 31ff.

(146) Cf. G. Ferraro, I racconti dell’infanzia, 133; Manelli, All Generations…, 263.

(147) Cf. Ghidelli, Luca, 79; Stramare, Vangelo dei Misteri, 163-178.

(148) Cf. Rossé, Vangelo secondo Luca, 32; Ghidelli, Luca, 95.

(149) Cf. Manelli, All Generations…, 266-267.

(150) Cf. H. Schürmann, Il Vangelo di Luca. Parte prima (CTNT III/1) Brescia 1983, 255.

(151) Cf. Gen 27:40; 31:26; Lev 26:6; Deut 32:25; Josh 5:13; Judg 7:14; Is 1:20; Jer 2:30; Ezek 5:1ff.

(152) Cf. Ex 5:21; 32:27; Num 31:8; Hos 7:16; 11:6; 14:1; Amos 4:10; 7:9, 11; 9:1, 4, 10; Nahum 2:13; 3:3, 15; Zeph 2:12; Hag 1:11; Zech 13:7. Cf. S. Garfolo, Tuam ipsius animam pertransibit gladius (Lc 2, 35), in Maria in Sacra Scriptura IV, Rome 1967, 176; A. Feuillet, Jesus and His Mother, Still River, MA, 1984, 51.

(153) Cf. W. Michaelis, rhomphaía, in GLNT, XI, 995.

(154) Cf. Stefano Manelli, Mary Coredemptrix in Sacred Scripture, in Mary Coredemptrix, Mediatrix, Advocate. Theological Foundations II, Santa Barbara, CA, 1997, 88. Cf. also Gallus, De sensu verborum, 230.

(155) Cf. Schürmann, Il Vangelo di Luca, 256; De Fiores, Maria, 305. Both Paul VI in Marialis Cultus, n. 20, and John Paul II in Redemptoris Mater, n. 16, have commented on this episode of the Presentation, effectively stressing (without the title) the coredemptive doctrine found there. In particular John Paul II has stressed the character of this episode as a "second annunciation." Whereas the first centered on the Incarnation and the role of Mary as Virgin Mother, the second focuses on the redemptive sacrifice and Mary’s active part therein.

(156) Manelli, All Generations…, 313ff; De Fiores, Maria, 305; G. Ferraro, I racconti dell’infanzia nel Vangelo di Luca, Naples 1983, 172. 180; Ghidelli, Luca, 105.

(157) De Fiores, Maria, 305.

(158) Ibid., 306; cf. Manelli, All Generations…, 317.

(159) Some exegetes underscore how this anxiety is for Mary an anticipation of what she will experience during the days of the Passion and death of Jesus, who will remain in the tomb three days. Thus, F. Manns, Heureuse es-tu, 92. Also S. Garofalo, La Madonna nella Bibbia, Milan 1958, 128; Manelli, All Generations…, 325.

(160) Manelli, All Generations…, 325; Ferraro, I racconti dell’infanzia, 177.

(161) R. Laurentin, ¿Que enseña sobre Maria el hallazgo de Jesús en el templo?, in Maria del evangelio. Las primeras generaciones cristianas hablan de María, Madrid 1994, 220.

(162) De Fiores, Maria, 306.

(163) Manelli, All Generations…, 321.

(164) De Fiores, Maria, 307; Ferraro, I racconti dell’infanzia, 197ff; Manelli, All Generations…, 326.

(165) De la Potterie, MMC, 69-70.

(166) Manelli, All Generations…, 331.

(167) Cf. Ibid., 331; C. Spicq, Il primo miracolo di Gesù dovuto a sua Madre (Gv 2, 1-11), in Sacra Doctrina 18 (1973) 125-144; U. Vanni, Maria e l’incarnazione nell’esperienza della chiesa giovannea, in Theotokos 3 (1995) 312; De Fiores, Maria, 2311ff.

(168) De Fiores, Ibid.

(169) Thus Manelli, All Generations…, 332-335.

(170) Ibid., 335ff.

(171) Ibid., 336.

(172) The Navarre Bible. St. John’s Gospel, Dublin 1987, 62.

(173) Cf. De la Potterie, MMC, 192.

(174) The Navarre Bible. St. John’s Gospel, 63.

(175) Cf. A. Feuillet, The Hour of Jesus and the Miracle of Cana, in Johannine Studies, New York, 1973, 26.

(176) Cf. Manelli, All Generations…, 344ff; De la Potterie, MMC, 205-206.

(177) Manelli, All Generations…, 366; cf. A. Feuillet, Maria, Madre del Messia, Madre della Chiesa, Milan 2004, 42.

(178) G. Segalla, Giovanni (NVB 36), Cinisello Balsamo 1998, 449.

(179) Manelli, All Generations…, 366ff.

(180) Cf. De Fiores, Maria, 312.

(181) Segalla, Giovanni, 449.

(182) M. de Goedt, Un schème de révélation dans le quatrième Evangile, in New Testament Studies 8 (1961-62) 142-150.

(183) De la Potterie, MMC, 218.

(184) Segalla, Giovanni, 449ff.

(185) During the past two decades the bibliography concerning Jn 19:25-27 has grown tremendously along the lines of Council teaching and that of the Ordinary Magisterium, which sees proclaimed there the spiritual and coredemptive maternity of Mary. Cf. M. Miravalle, Mary Coredemptrix, Mediatrix, Advocate: Foundational Presence in Divine Revelation, in Mary Coredemptrix, Mediatrix, Advocate: Theological Foundations I, Santa Barbara, CA, 1995, 256-269; Stefano M. Manelli, Maria Corredentrice nella Sacra Scrittura, in Maria Corredentrice. Storia e Teologia, Frigento 1998, 91-101; Idem, Maria a titolo unico Corredentrice, in Immaculata Mediatrix 2 (2002) 247-264; Idem, All Generations…, cit., 364-383; B. Gherardini, Lo Corredentrice nel mistero di Cristo e della Chiesa, Rome 1998, 217-220; G. Cottier, La Mariologia dal Concilio Vaticano II ad oggi, in L’Osservatore Romano, 3-4 June, 2002, 8; Th.M. Sennott, Mary Coredemptrix, in Mary at the Foot of the Cross II, New Bedford, MA, 2002, 616.

(186) Manelli, All Generations…, 370.

(187) John Paul II, L’Osservatore Romano, English edition, March 11, 1985, p. 7.

(188) De la Potterie, MMC, 223ff.

(189) Cf. Gen 3:15; Is 7:14; Dan 7:7; 10:13; Mic 4:9ff; Jn 2:1-11; 19:25-27; Gal 4:4.

(190) De la Potterie, MMC, 244.

(191) Manelli, All Generations…, 396ff.

(192) De la Potterie, MMC, 251.

(193) Cf. F. Manns, Heureuse es-tu, 150.

(194) On the various interpretations of Woman cf. H. Gollinger, Das "grosseZeichen" von Apokalypse 12, Würzburg-Stuttgart 1971, 25-72.

(195) De la Potterie, MMC, 242.

(196) Manelli, All Generations…, 400ff.

(197) Manelli, All Generations… 402-403; more detailed exposition on pages 402-408.

(198) Ibid., 406.

(199) Ibid., pp. 408-409.

(200) Henri d’Avranche, Legenda Versificata S. Francisci, in Analecta Franciscana X, Quaracchi 1941, 445; cf. also St. Bonaventure, III Sent., d 3, p 1, a 1, q 2.

(201) St. Bonaventure, Commentarium in Lucam, 1, 70 [Eng. Trans.: Commentary on Luke >.

(202) Cf. Manelli, All Generations…, 87-93, (particularly the biblical basis in Ezek 44:1-2), 88-90.


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DIVINE MERCY

Dairy from St. Faustina

On Merciful Heart of Jesus

In The Depths Of Your Heart

Often during Mass, I see the Lord in my soul; I feel His presence which pervades my being. I sense His divine gaze; I have long talks with Him without saying a word; I know what His divine Heart desires, and I always do what will please Him the most. I love Him to distraction, and I feel that I am being loved by God (Diary, 411).

O my Savior, conceal me completely in the depths of Your Heart and shield me with Your rays against everything that is not You. I beg You, Jesus, let the two rays that have issued from Your most merciful Heart continuously nourish my soul (Diary, 465).

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 CATHOLIC  TEACHING/CONVICTION/TESTIMONY

 

Synod Propositions 1-5
 

Conclusions of Episcopal Assembly on Word of God


 
VATICAN CITY, DEC. 2, 2008 (Zenit.org).- Here are translations of the synodal propositions 1-5, which were submitted to Benedict XVI at the end of the world Synod of Bishops on the "Word of God in the Life and Mission of the Church," held in October at the Vatican.

ZENIT will publish a translation of the remaining propositions in subsequent services.

* * *

INTRODUCTION

Proposition 1

Documents that were presented to the Supreme Pontiff

Presented for the consideration of the Supreme Pontiff -- in addition to the documents on the Word of God in the life and mission of the Church relating to this Synod, namely the lineamenta, the instrumentum laboris, the reports before and after discussion, and the texts of the interventions, whether those presented in the hall or those written, the reports of the minor circles and their discussions -- above all some specific proposals, which the fathers held to be of particular importance.

The synodal fathers humbly requested the Holy Father to take the opportunity to offer a document on the mystery of the Word of God in the life and mission of the Church, also in the light of the Year dedicated to St. Paul, Apostle of the Gentiles, on the 2,000th anniversary of his birth.

Proposition 2

From the dogmatic constitution "Dei Verbum" to the synod on the Word of God

The synodal fathers, at more than 40 years after the promulgation of the dogmatic constitution on the divine revelation "Dei Verbum" to the work of the Vatican II ecumenical council, acknowledge with gratitude the great benefits contributed by this document to the life of the Church, at the exegetic, theological, spiritual, pastoral and ecumenical level.

Throughout the history of the "intellectus fidei" and of Christian doctrine, this constitution brought to light the Trinitarian and historic salvific horizon of revelation.

In these years the ecclesial awareness has undoubtedly grown that Jesus Christ, God's Word incarnate, "by the very fact of his presence and with the manifestation he makes of himself with words and works, with signs and miracles, and especially with his death and his resurrection from the dead, and at last with the sending of the Spirit of truth, fulfills and completes Revelation and corroborates it with the divine testimony, that is that God is with us to deliver us from the darkness of sin and death and resurrect us for eternal life" ("Dei Verbum," 4).

All this has allowed for further reflection on the infinite value of the Word of God that is given to us in sacred Scripture, as inspired testimony of revelation, which with the living Tradition of the Church constitutes the supreme rule of faith (cf. "Dei Verbum," 21). It is this same Word that is kept and interpreted faithfully by the Magisterium (cf. "Dei Verbum," 10), which is celebrated in the sacred Liturgy and which gives itself to us in the Eucharist as bread of eternal life (cf. John 6).

Treasuring all that emerged in these years, the Church feels today the need to reflect further on the mystery of the Word of God in its different articulations and pastoral implications. Hence, this synodal assembly expresses the hope that all the faithful will grow in the awareness of the mystery of Christ, only savior and mediator between God and men (cf. 1 Timothy 2:5; Hebrews 9:15), and the Church renewed by the religious hearing of the Word of God might undertake a new missionary season, proclaiming the Good News to all men.

FIRST PART: THE WORD OF GOD IN THE FAITH OF THE CHURCH

Proposition 3

Analogy "Verbi Dei"

The expression Word of God is analogical. It refers first of all to the Word of God in Person who is the Only-begotten Son of God, born of the Father before all ages, Word of God made flesh (cf. John 18) is the unique and definitive Word entrusted to humanity. To receive the Revelation, man must open his mind and heart to the action of the Holy Spirit that makes him understand the Word of God present in the sacred Scriptures. Man responds to God in full liberty with the obedience of the faith (cf. Romans 1:5; 2 Corinthians 10:5-6; "Dei Verbum," 5).

Mary, Mother of Jesus, personifies this obedience of the faith in an exemplary manner, she is also the archetype of the faith of the Church that hears and receives the Word of God.

Proposition 5

Holy Spirit and Word of God

The sacred Scriptures, being a gift entrusted by the Holy Spirit to the Church Bride of Christ, have in the Church their own hermeneutical place.

The Spirit himself, who is Author of the sacred Scriptures, is also guide of their correct interpretation in the formation of the "fides Ecclesiae" through time.

The Synod recommended to pastors to remind all those baptized of the role of the Holy Spirit in inspiration (cf. "Dei Verbum," 11), in the interpretation and understanding of the sacred Scriptures (cf. "Dei Verbum," 12).

Consequently, all of us disciples are invited to invoke the Holy Spirit frequently, so that he will lead us to ever more profound knowledge of the Word of God and to the testimony of our faith (cf. John 15:26-27). They remind the faithful that the sacred Scriptures close evoking the common cry of the Spirit and the Bride: "Come Lord Jesus" (cf. Revelation 22:17-20).
 

 

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