Monthly Benedict

To mark the 10th anniversary of the election of our beloved Pope Emeritus Benedict, I am very happy to announce a new monthly (bi-monthly?) column by Llanbedr.   Some of you may know him from interactions in the comment section of this blog.  Each month he will focus on particular facets of Benedict's Biblical Theology.  To start, he has structured his column around the content of Verbum Domini and the various Propisitio contained within.  

Since the resignation of Pope Benedict XVI, there has been much speculation concerning the impact of his papacy on the future direction of the Church. Certainly, his decision to resign from office will have repercussions long into the future and, no doubt, marks the beginning of a new epoch in which the role of the Bishop of Rome will be focussed on anew. Being the successor to a saint, and the first Pope to renounce the See of Peter in 600 years, from election to resignation his papacy was exceptional in every way.

Chaucer once wrote that a story is only as good as its ending. On this, the tenth anniversary of the election of Pope Benedict XVI, I would like to begin an evaluation of his legacy as one of the greatest, and most prolific Biblical scholars ever to occupy the Chair of Peter. To this end, I propose to evaluate the fruits, if any, of his Post-Synodal Exhortation Verbum Domini, in the life of the Church, both communally and individually, and, almost five years after the publication of this document, to ensure that the suggestions and recommendations contained within it remain current in our discourse.

Verbum Domini contains many observations, suggestions and recommendations ranging from practical spiritual advice, such as the reiteration of the need for Scripture to be engaged in prayerfully (86), as addressed in Dei Verbum 25, and the need for the word to be accompanied by silence (66.b). To calls for further scholarly study of the relationship between Mariology and the theology of the word (27), and the interrelation of the different expressions of 'word' (7).

We are all called upon to not only own and use a Bible, but for it to be kept in a worthy place in our homes (85) and also in our churches (68). Priests must be more deeply versed in the Scriptures, and this must translate into an improvement in homiletics and, thus, the deepening of the understanding of the laity regarding the living nature of the word of Scripture (59). Pastors are encouraged to promote specific times at which the word is celebrated (65), and the call is made for a greater 'biblical apostolate' to ground all pastoral activity in scriptural soil (73).

With this Apostolic Exhortation I would like the work of the Synod to have a real effect on the life of the Church: on our personal relationship with the sacred Scriptures, on their interpretation in the liturgy and catechesis, and in scientific research, so that the Bible may not be simply a word from the past, but a living and timely word. (5)

Being the first in a series of posts I aim to proceed from the general to the particular, not wishing to prejudice the dialogue with subjectivity and lead the conversation in any particular direction.

My own experience, post-publication, has been that I have not witnessed any evidence of the reception of this document in any practical way, over these past five years, and that the vast majority of the laity are not even aware of it. This could be geographical (I live in the UK), but I've yet to see any evidence of this.

What is your experience either personally or communally of the effects of the Exhortation?

Fr. Donald Senior: "The Word of God: Source and Power of Preaching"

Mondays with Verbum Domini (Finale)

This final selection from Verbum Domini comes from the conclusion. "Come Lord Jesus!"

God’s definitive word
At the conclusion of these reflections with which I have sought to gather up and examine more fully the rich fruits of the Twelfth Ordinary General Assembly of the Synod of Bishops on the word of God in the life and mission of the Church, I wish once more to encourage all the People of God, pastors, consecrated persons and the laity, to become increasingly familiar with the sacred Scriptures. We must never forget that all authentic and living Christian spirituality is based on the word of God proclaimed, accepted, celebrated and meditated upon in the Church. This deepening relationship with the divine word will take place with even greater enthusiasm if we are conscious that, in Scripture and the Church’s living Tradition, we stand before God’s definitive word on the cosmos and on history.

The Prologue of John’s Gospel leads us to ponder the fact that everything that exists is under the sign of the Word. The Word goes forth from the Father, comes to dwell in our midst and then returns to the Father in order to bring with him the whole of creation which was made in him and for him. The Church now carries out her mission in eager expectation of the eschatological manifestation of the Bridegroom: “the Spirit and the bride say: ‘Come!’” (Rev 22:17). This expectation is never passive; rather it is a missionary drive to proclaim the word of God which heals and redeems every man. Today too the Risen Jesus says to us: “Go into all the world and proclaim the Gospel to the whole creation” (Mk 16:15).

New evangelization and a new hearing
Our own time, then, must be increasingly marked by a new hearing of God’s word and a new evangelization. Recovering the centrality of the divine word in the Christian life leads us to appreciate anew the deepest meaning of the forceful appeal of Pope John Paul II: to pursue the missio ad gentes and vigorously to embark upon the new evangelization, especially in those nations where the Gospel has been forgotten or meets with indifference as a result of widespread secularism. May the Holy Spirit awaken a hunger and thirst for the word of God, and raise up zealous heralds and witnesses of the Gospel.

Following the example of the great Apostle of the Nations, who changed the course of his life after hearing the voice of the Lord (cf. Acts 9:1-30), let us too hear God’s word as it speaks to us, ever personally, here and now. The Holy Spirit, we are told in the Acts of the Apostles, set Paul and Barnabas apart to proclaim and spread the Good News (cf. 13:2). In our day too, the Holy Spirit constantly calls convinced and persuasive hearers and preachers of the word of the Lord.

The word and joy
The greater our openness to God’s word, the more will we be able to recognize that today too the mystery of Pentecost is taking place in God’s Church. The Spirit of the Lord continues to pour out his gifts upon the Church to guide us into all truth, to show us the meaning of the Scriptures and to make us credible heralds of the word of salvation before the world. Thus we return to the First Letter of Saint John. In God’s word, we too have heard, we too have seen and touched the Word of life. We have welcomed by grace the proclamation that eternal life has been revealed, and thus we have come to acknowledge our fellowship with one another, with those who have gone before us marked with the sign of faith, and with all those who throughout the world hear the word, celebrate the Eucharist and by their lives bear witness to charity. This proclamation has been shared with us – the Apostle John reminds us – so that “our joy may be complete” (1 Jn 1:4).

The synodal assembly enabled us to experience all that Saint John speaks of: the proclamation of the word creates communion and brings about joy. This is a profound joy which has its origin in the very heart of the trinitarian life and which is communicated to us in the Son. This joy is an ineffable gift which the world cannot give. Celebrations can be organized, but not joy. According to the Scripture, joy is the fruit of the Holy Spirit (cf. Gal 5:22) who enables us to enter into the word and enables the divine word to enter into us and to bear fruit for eternal life. By proclaiming God’s word in the power of the Holy Spirit, we also wish to share the source of true joy, not a superficial and fleeting joy, but the joy born of the awareness that the Lord Jesus alone has words of everlasting life (cf. Jn 6:68).

“Mater Verbi et Mater laetitiae”
This close relationship between God’s word and joy is evident in the Mother of God. Let us recall the words of Saint Elizabeth: “Blessed is she who believed that there would be a fulfilment of what was spoken to her by the Lord” (Lk 1:45). Mary is blessed because she has faith, because she believed, and in this faith she received the Word of God into her womb in order to give him to the world. The joy born of the Word can now expand to all those who, by faith, let themselves be changed by God’s word. The Gospel of Luke presents this mystery of hearing and joy in two texts. Jesus says: “My mother and my brothers are those who hear the word of God and do it” (8:21). And in reply to a woman from the crowd who blesses the womb that bore him and the breasts that nursed him, Jesus reveals the secret of true joy: “Blessed rather are those who hear the word of God and obey it!” (11:28). Jesus points out Mary’s true grandeur, making it possible for each of us to attain that blessedness which is born of the word received and put into practice. I remind all Christians that our personal and communal relationship with God depends on our growing familiarity with the word of God. Finally, I turn 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. To everyone the Lord says: “Behold, I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me” (Rev 3:20).

May every day of our lives thus be shaped by a renewed encounter with Christ, the Word of the Father made flesh: he stands at the beginning and the end, and “in him all things hold together” (Col 1:17). Let us be silent in order to hear the Lord’s word and to meditate upon it, so that by the working of the Holy Spirit it may remain in our hearts and speak to us all the days of our lives. In this way the Church will always be renewed and rejuvenated, thanks to the word of the Lord which remains for ever (cf. 1 Pet 1:25; Is 40:8). Thus we too will enter into the great nuptial dialogue which concludes sacred Scripture: “The Spirit and the bride say: ‘Come’. And let everyone who hears say: ‘Come!’” The one who testifies to these things, says: ‘Surely I am coming soon!’. Amen. Come, Lord Jesus!”. (Rev 22:17, 20).

Mondays with Verbum Domini

Dialogue with other religions

Here too I wish to voice the Church’s respect for the ancient religions and spiritual traditions of the various continents. These contain values which can greatly advance understanding between individuals and peoples.[380] Frequently we note a consonance with values expressed also in their religious books, such as, in Buddhism, respect for life, contemplation, silence, simplicity; in Hinduism, the sense of the sacred, sacrifice and fasting; and again, in Confucianism, family and social values. We are also gratified to find in other religious experiences a genuine concern for the transcendence of God, acknowledged as Creator, as well as respect for life, marriage and the family, and a strong sense of solidarity.

Dialogue and religious freedom

All the same, dialogue would not prove fruitful unless it included authentic respect for each person and the ability of all freely to practise their religion. Hence the Synod, while encouraging cooperation between the followers of the different religions, also pointed out “the need for the freedom to profess one’s religion, privately and publicly, and freedom of conscience to be effectively guaranteed to all believers”: indeed, “respect and dialogue require reciprocity in all spheres, especially in that which concerns basic freedoms, more particularly religious freedom. Such respect and dialogue foster peace and understanding between peoples”.

-Verbum Domini 119-120

Mondays with Verbum Domini

Dialogue between Christians and Muslims

Among the various religions the Church also looks with respect to Muslims, who adore the one God. They look to Abraham and worship God above all through prayer, almsgiving and fasting. We acknowledge that the Islamic tradition includes countless biblical figures, symbols and themes. Taking up the efforts begun by the Venerable John Paul II, I express my hope that the trust-filled relationships established between Christians and Muslims over the years will continue to develop in a spirit of sincere and respectful dialogue. In this dialogue the Synod asked for a deeper reflection on respect for life as a fundamental value, the inalienable rights of men and women, and their equal dignity. Taking into account the important distinction to be made between the socio-political order and the religious order, the various religions must make their specific contribution to the common good. The Synod asked Conferences of Bishops, wherever it is appropriate and helpful, to encourage meetings aimed at helping Christians and Muslims to come to better knowledge of one another, in order to promote the values which society needs for a peaceful and positive coexistence.-Verbum Domini 118

Mondays with Verbum Domini

The value of interreligious dialogue

The Church considers an essential part of the proclamation of the word to consist in encounter, dialogue and cooperation with all people of good will, particularly with the followers of the different religious traditions of humanity. This is to take place without forms of syncretism and relativism, but along the lines indicated by the Second Vatican Council’s Declaration Nostra Aetate and subsequently developed by the magisterium of the Popes. Nowadays the quickened pace of globalization makes it possible for people of different cultures and religions to be in closer contact. This represents a providential opportunity for demonstrating how authentic religiosity can foster relationships of universal fraternity. Today, in our frequently secularized societies, it is very important that the religions be capable of fostering a mentality that sees Almighty God as the foundation of all good, the inexhaustible source of the moral life, and the bulwark of a profound sense of universal brotherhood.

In the Judeo-Christian tradition, for example, one finds a moving witness to God’s love for all peoples: in the covenant with Noah he joins them in one great embrace symbolized by the “bow in the clouds” (Gen 9:13,14,16) and, according to the words of the prophets, he desires to gather them into a single universal family (cf. Is 2:2ff; 42:6; 66:18-21; Jer 4:2; Ps 47). Evidence of a close connection between a relationship with God and the ethics of love for everyone is found in many great religious traditions.- Verbum Domini 117

Mondays with Verbum Domini

God’s word transcends cultural limits

"The synodal assembly, in its discussion of the relationship between God’s word and cultures, felt the need to reaffirm something that the earliest Christians had experienced beginning on the day of Pentecost (Acts 2:1-2). The word of God is capable of entering into and finding expression in various cultures and languages, yet that same word overcomes the limits of individual cultures to create fellowship between different peoples. The Lord’s word summons us to advance towards an ever more vast communion. “We escape the limitations of our experience and we enter into the reality that is truly universal. Entering into communion with the word of God, we enter into the communion of the Church which lives the word of God. … It means going beyond the limits of the individual cultures into the universality that connects all, unites all, makes us all brothers and sisters”.The proclamation of God’s work thus always demands, of us in the first place, a new exodus, as we leave behind our own limited standards and imaginations in order to make room for the presence of Christ." -Verbum Domini 116

Mondays with Verbum Domini

God’s word transcends cultural limits

'The synodal assembly, in its discussion of the relationship between God’s word and cultures, felt the need to reaffirm something that the earliest Christians had experienced beginning on the day of Pentecost (Acts 2:1-2). The word of God is capable of entering into and finding expression in various cultures and languages, yet that same word overcomes the limits of individual cultures to create fellowship between different peoples. The Lord’s word summons us to advance towards an ever more vast communion. “We escape the limitations of our experience and we enter into the reality that is truly universal. Entering into communion with the word of God, we enter into the communion of the Church which lives the word of God. … It means going beyond the limits of the individual cultures into the universality that connects all, unites all, makes us all brothers and sisters”.[375] The proclamation of God’s work thus always demands, of us in the first place, a new exodus, as we leave behind our own limited standards and imaginations in order to make room for the presence of Christ.

The synodal assembly, in its discussion of the relationship between God’s word and cultures, felt the need to reaffirm something that the earliest Christians had experienced beginning on the day of Pentecost (Acts 2:1-2). The word of God is capable of entering into and finding expression in various cultures and languages, yet that same word overcomes the limits of individual cultures to create fellowship between different peoples. The Lord’s word summons us to advance towards an ever more vast communion. “We escape the limitations of our experience and we enter into the reality that is truly universal. Entering into communion with the word of God, we enter into the communion of the Church which lives the word of God. … It means going beyond the limits of the individual cultures into the universality that connects all, unites all, makes us all brothers and sisters”.[375] The proclamation of God’s work thus always demands, of us in the first place, a new exodus, as we leave behind our own limited standards and imaginations in order to make room for the presence of Christ.' -Verbum Domini 115

Mondays with Verbum Domini

This week's selection focuses on a topic directly related to this blog. (Emphasis mine).

Translating the Bible and making it more widely available

The inculturation of God’s word is an integral part of the Church’s mission in the world, and a decisive moment in this process is the diffusion of the Bible through the precious work of translation into different languages. Here it should always be remembered that the work of translation of the Scriptures had been undertaken “already in the Old Testament period, when the Hebrew text of the Bible was translated orally into Aramaic (Neh 8:8,12) and later in written form into Greek. A translation, of course, is always more than a simple transcription of the original texts. The passage from one language to another necessarily involves a change of cultural context: concepts are not identical and symbols have a different meaning, for they come up against other traditions of thought and other ways of life”.

During the Synod, it was clear that a number of local Churches still lack a complete translation of the Bible in their own languages. How many people today hunger and thirst for the word of God, yet remain deprived of the “widely available access to Sacred Scripture” desired by the Second Vatican Council! For this reason the Synod considered it important, above all, to train specialists committed to translating the Bible into the various languages. I would encourage the investment of resources in this area. In particular I wish to recommend supporting the work of the Catholic Biblical Federation, with the aim of further increasing the number of translations of sacred Scripture and their wide diffusion. Given the very nature of such an enterprise, it should be carried out as much as possible in cooperation with the different Bible Societies. -Verbum Domini 114

Mondays with Verbum Domini

The word of God and the means of social communication

Linked to the relationship between the word of God and culture is the need for a careful and intelligent use of the communications media, both old and new. The Synod Fathers called for a proper knowledge of these media; they noted their rapid development and different levels of interaction, and asked for greater efforts to be made in gaining expertise in the various sectors involved, particularly in the new media, such as the internet. The Church already has a significant presence in the world of mass communications, and her magisterium has frequently intervened on the subject, beginning with the Second Vatican Council.[360] Discovering new methods of transmitting the Gospel message is part of the continuing evangelizing outreach of those who believe. Communications today take place through a worldwide network, and thus give new meaning to Christ’s words: “What I tell you in the dark, utter in the light; and what you hear whispered, proclaim upon the housetops” (Mt 10:27). God’s word should resound not only in the print media, but in other forms of communication as well. For this reason, together with the Synod Fathers, I express gratitude to those Catholics who are making serious efforts to promote a significant presence in the world of the media, and I ask for an ever wider and more qualified commitment in this regard.

Among the new forms of mass communication, nowadays we need to recognize the increased role of the internet, which represents a new forum for making the Gospel heard. Yet we also need to be aware that the virtual world will never be able to replace the real world, and that evangelization will be able to make use of the virtual world offered by the new media in order to create meaningful relationships only if it is able to offer the personal contact which remains indispensable. In the world of the internet, which enables billions of images to appear on millions of screens throughout the world, the face of Christ needs to be seen and his voice heard, for “if there is no room for Christ, there is no room for man”. -Verbum Domini 113

Mondays with Verbum Domini

Sacred Scripture in the variety of artistic expressions

The relationship between the word of God and culture has found expression in many areas, especially in the arts. For this reason the great tradition of East and West has always esteemed works of art inspired by sacred Scripture, as for example the figurative arts and architecture, literature and music. I think too of the ancient language expressed by icons, which from the Eastern tradition is gradually spreading throughout the world. With the Synod Fathers, the whole Church expresses her appreciation, esteem and admiration of those artists “enamoured of beauty” who have drawn inspiration from the sacred texts. They have contributed to the decoration of our churches, to the celebration of our faith, to the enrichment of our liturgy and many of them have helped to make somehow perceptible, in time and space, realities that are unseen and eternal. I encourage the competent offices and groups to promote in the Church a solid formation of artists with regard to sacred Scripture in the light of the Church’s living Tradition and her magisterium. -Verbum Domini 112

Mondays with Verbum Domini

Knowledge of the Bible in schools and universities

One particular setting for an encounter between the word of God and culture is that of schools and universities. Pastors should be especially attentive to this milieu, promoting a deeper knowledge of the Bible and a grasp of its fruitful cultural implications also for the present day. Study centres supported by Catholic groups offer a distinct contribution to the promotion of culture and education – and this ought to be recognized. Nor must religious education be neglected, and religion teachers should be given careful training. Religious education is often the sole opportunity available for students to encounter the message of faith. In the teaching of religion, emphasis should be laid on knowledge of sacred Scripture, as a means of overcoming prejudices old and new, and enabling its truth to be better known. -Verbum Domini 111

And I say Amen! (Emphasis mine)

Mondays with Verbum Domini

The Bible, a great code for cultures

"The Synod Fathers greatly stressed the importance of promoting a suitable knowledge of the Bible among those engaged in the area of culture, also in secularized contexts and among non-believers. Sacred Scripture contains anthropological and philosophical values that have had a positive influence on humanity as a whole. A sense of the Bible as a great code for cultures needs to be fully recovered." - Verbum Domini 110

Mondays with Verbum Domini

The value of culture for the life of humanity

"Saint John’s proclamation that the Word became flesh reveals the inseparable bond between God’s word and the human words by which he communicates with us. In this context the Synod Fathers considered the relationship between the word of God and culture. God does not reveal himself in the abstract, but by using languages, imagery and expressions that are bound to different cultures. This relationship has proved fruitful, as the history of the Church abundantly testifies. Today it is entering a new phase due to the spread of the Gospel and its taking root within different cultures, as well as more recent developments in the culture of the West. It calls in the first place for a recognition of the importance of culture as such for the life of every man and woman. The phenomenon of culture is, in its various aspects, an essential datum of human experience. “Man lives always according to a culture which is properly his, and which in turn creates among persons a bond which is properly theirs, one which determines the inter-human and social character of human existence”.

Down the centuries the word of God has inspired different cultures, giving rise to fundamental moral values, outstanding expressions of art and exemplary life-styles. Hence, in looking to a renewed encounter between the Bible and culture, I wish to reassure all those who are part of the world of culture that they have nothing to fear from openness to God’s word, which never destroys true culture, but rather is a constant stimulus to seek ever more appropriate, meaningful and humane forms of expression. Every authentic culture, if it is truly to be at the service of humanity, has to be open to transcendence and, in the end, to God." -Verbum Domini 109

Mondays with Verbum Domini

The proclamation of the word of God and the protection of creation

"Engagement with the world, as demanded by God’s word, makes us look with new eyes at the entire created cosmos, which contains traces of that word through whom all things were made (cf. Jn 1:2). As men and women who believe in and proclaim the Gospel, we have a responsibility towards creation. Revelation makes known God’s plan for the cosmos, yet it also leads us to denounce that mistaken attitude which refuses to view all created realities as a reflection of their Creator, but instead as mere raw material, to be exploited without scruple. Man thus lacks that essential humility which would enable him to see creation as a gift from God, to be received and used in accordance with his plan. Instead, the arrogance of human beings who live “as if God did not exist” leads them to exploit and disfigure nature, failing to see it as the handiwork of the creative word. In this theological context, I would like to echo the statements of the Synod Fathers who reminded us that “accepting the word of God, attested to by Scripture and by the Church’s living Tradition, gives rise to a new way of seeing things, promotes an authentic ecology which has its deepest roots in the obedience of faith … [and] develops a renewed theological sensitivity to the goodness of all things, which are created in Christ”. We need to be re-educated in wonder and in the ability to recognize the beauty made manifest in created realities." -Verbum Domini 108

Mondays with Verbum Domini

The proclamation of the word of God and the poor

Sacred Scripture manifests God’s special love for the poor and the needy (cf. Mt 25:31-46). The Synod Fathers frequently spoke of the importance of enabling these, our brothers and sisters, to hear the Gospel message and to experience the closeness of their pastors and communities. Indeed, “the poor are the first ones entitled to hear the proclamation of the Gospel; they need not only bread, but also words of life”. The diaconia of charity, which must never be lacking in our churches, should always be bound to the proclamation of the word and the celebration of the sacred mysteries. Yet we also need to recognize and appreciate the fact that the poor are themselves agents of evangelization. In the Bible, the true poor are those who entrust themselves totally to God; in the Gospel Jesus calls them blessed, “for theirs is the Kingdom of Heaven” (Mt 5:3; cf. Lk 6:20). The Lord exalts the simplicity of heart of those who find in God true riches, placing their hope in him, and not in the things of this world. The Church cannot let the poor down: “Pastors are called to listen to them, to learn from them, to guide them in their faith and to encourage them to take responsibility for lives”.

The Church also knows that poverty can exist as a virtue, to be cultivated and chosen freely, as so many saints have done. Poverty can likewise exist as indigence, often due to injustice or selfishness, marked by hunger and need, and as a source of conflict. In her proclamation of God’s word, the Church knows that a “virtuous circle” must be promoted between the poverty which is to be chosen and the poverty which is to be combated; we need to rediscover “moderation and solidarity, these values of the Gospel that are also universal … This entails decisions marked by justice and moderation”. -Verbum Domini 107

Mondays with Verbum Domini

The proclamation of the word of God and the suffering

During the work of the Synod, the Fathers also considered the need to proclaim God’s word to all those who are suffering, whether physically, psychologically or spiritually. It is in times of pain that the ultimate questions about the meaning of one’s life make themselves acutely felt. 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 God’s love. Faith born of an encounter with God’s word helps us to realize that human life deserves to be lived fully, even when weakened by illness and pain. God created us for happiness and for life, whereas sickness and death came into the world as a result of sin (cf. Wis 2:23-24). Yet the Father of life is mankind’s physician par excellence, and he does not cease to bend lovingly over suffering humanity. We contemplate the culmination of God’s closeness to our sufferings in Jesus himself, “the Word incarnate. He suffered and died for us. By his passion and death he took our weakness upon himself and totally transformed it”.

Jesus’ closeness to those who suffer is constant: it is prolonged in time thanks to the working of the Holy Spirit in the mission of the Church, in the word and in the sacraments, in men and women of good will, and in charitable initiatives undertaken with fraternal love by communities, thus making known God’s true face and his love. The Synod thanked God for the luminous witness, often hidden, of all the many Christians – priests, religious and lay faithful – who have lent and continue to lend their hands, eyes and hearts to Christ, the true physician of body and soul. It exhorts all to continue to care for the infirm and to bring them the life-giving presence of the Lord Jesus in the word and in the Eucharist. Those who suffer should be helped to read the Scriptures and to realize that their condition itself enables them to share in a special way in Christ’s redemptive suffering for the salvation of the world (cf. 2 Cor 4:8-11,14). -Verbum Domini 106

Mondays with Verbum Domini

The proclamation of the word of God and migrants

The word of God makes us attentive to history and to emerging realities. In considering the Church’s mission of evangelization, the Synod thus decided to address as well the complex phenomenon of movements of migration, which in recent years have taken on unprecedented proportions. This issue is fraught with extremely delicate questions about the security of nations and the welcome to be given to those seeking refuge or improved conditions of living, health and work. Large numbers of people who know nothing of Christ, or who have an inadequate understanding of him, are settling in countries of Christian tradition. At the same time, persons from nations deeply marked by Christian faith are emigrating to countries where Christ needs to be proclaimed and a new evangelization is demanded. These situations offer new possibilities for the spread of God’s word. In this regard the Synod Fathers stated that migrants are entitled to hear the kerygma, which is to be proposed, not imposed. If they are Christians, they require forms of pastoral care which can enable them to grow in the faith and to become in turn messengers of the Gospel. Taking into account the complexity of the phenomenon, a mobilization of all dioceses involved is essential, so that movements of migration will also be seen as an opportunity to discover new forms of presence and proclamation. It is also necessary that they ensure, to the extent possible, that these our brothers and sisters receive adequate welcome and attention, so that, touched by the Good News, they will be able to be heralds of God’s word and witnesses to the Risen Jesus, the hope of the world. -Verbum Domini 105

Mondays with Verbum Domini

The word of God and practical charity

Commitment to justice, reconciliation and peace finds its ultimate foundation and fulfilment in the love revealed to us in Christ. By listening to the testimonies offered during the Synod, we saw more clearly the bond between a love-filled hearing of God’s word and selfless service of our brothers and sisters; all believers should see the need to “translate the word that we have heard into gestures of love, because this is the only way to make the Gospel proclamation credible, despite the human weakness that marks individuals”. Jesus passed through this world doing good (cf. Acts 10:38). Listening with docility to the word of God in the Church awakens “charity and justice towards all, especially towards the poor”. We should never forget that “love – caritas – will always prove necessary, even in the most just society … whoever wants to eliminate love is preparing to eliminate man as such”. I therefore encourage the faithful to meditate often on the Apostle Paul’s hymn to charity and to draw inspiration from it: “Love is patient and kind; love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong but delights in the truth. Love bears all things, believes all things, hopes all things, endures all things. Love never ends” (1 Cor 13:4-8).

Love of neighbour, rooted in the love of God, ought to see us constantly committed as individuals and as an ecclesial community, both local and universal. As Saint Augustine says: “It is essential to realize that love is the fullness of the Law, as it is of all the divine Scriptures … Whoever claims to have understood the Scriptures, or any part of them, without striving as a result to grow in this twofold love of God and neighbour, makes it clear that he has not yet understood them”.

Mondays with Verbum Domini

The proclamation of God’s word, reconciliation and peace between peoples

Among the many areas where commitment is needed, the Synod earnestly called for the promotion of reconciliation and peace. In the present context it is more necessary than ever to rediscover the word of God as a source of reconciliation and peace, since in that word God is reconciling to himself all things (cf. 2 Cor 5:18-20; Eph 1:10): Christ “is our peace” (Eph 2:14), the one who breaks down the walls of division. A number of interventions at the Synod documented the grave and violent conflicts and tensions present on our planet. At times these hostilities seem to take on the appearance of interreligious conflict. Here I wish to affirm once more that religion can never justify intolerance or war. We cannot kill in God’s name! Each religion must encourage the right use of reason and promote ethical values that consolidate civil coexistence.

In fidelity to the work of reconciliation accomplished by God in Jesus Christ crucified and risen, Catholics and men and women of goodwill must commit themselves to being an example of reconciliation for the building of a just and peaceful society. We should never forget that “where human words become powerless because the tragic clash of violence and arms prevails, the prophetic power of God’s word does not waver, reminding us that peace is possible and that we ourselves must be instruments of reconciliation and peace”. -Verbum Domini 102