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

Don Stewart :: Does the Bible Claim to Be the Word of God?

---

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. 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. Individual instructors or editors may still require the use of URLs. Keep me logged in!

Why Does the Bible Call Jesus "The Word"?

Did you forget your password? Why won't my login from the old site work?

Usernames should only contain letters, numbers, dots, dashes, or underscores. Passwords should have at least 6 characters. Your partnership makes all we do possible. Would you prayerfully consider a gift of support today? Our website uses cookies to store user preferences. By proceeding, you consent to our cookie usage. Follow the Blue Letter Bible on: Or subscribe to our Newsletter: No Delimiter — None — Jhn 1: Square — [Jhn 1: Parens — Jhn 1: Help Video Tutorials 1. Essentials - The Bible 3. Essentials - Word Searching 4. Help Quick Nav Advanced Options.

Old Testament New Testament. Search Results in Other Versions. Advanced Options Exact Match. En dash not Hyphen. Subscribe to our Newsletter. Daily Bible Reading Plans x. Recently Popular Pages x. Study Guide for Luke 2 Don Stewart:: What Does Genesis 3: Study Guide for Luke 1. Recently Popular Media x. In the Book of Joshua we read. It is written in Second Kings. The prophet Isaiah testified. Jeremiah recorded the Lord saying.

The psalmist also wrote. The Lord said through the prophet Isaiah. In Proverbs we read. Paul wrote 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 Claim Clarified When we say that Bible is the Word of God it does not mean that God spoke everything that is recorded in its pages.

Summary It is clear that the Scriptures by their direct statements testify to their own divine origin and unique authority. Newsletters Facebook Twitter Donate Contact. Blue Letter Bible is a c 3 nonprofit organization. Cite this page MLA format. Share this page using one of these tools: 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.

5 Reasons Why We Should Study God's Word - Bible Study Tips

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. 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. 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.

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. 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. As a strong point of biblical ministry, Lectio Divina should therefore be increasingly encouraged, also through the use of new methods, carefully thought through and in step with the times. It should never be forgotten that the Word of God is a lamp for our feet and a light for our path cf. The newness of Lectio Divina among the People of God requires an appropriate pedagogy of initiation which leads to a good understanding of what is treated and provides clear teaching on the meaning of each of its steps and their application to life in both faithful and creatively wise manner.

Various programmes, such as the Seven Steps, are already being practiced by many particular Churches on the African continent. This form of Lectio Divina receives its name from the seven moments of encounter with the Bible acknowledging the presence of God, reading the text, dwelling on the text, being still, sharing insights, searching together and praying together in which meditation, prayer and sharing the Word of God are central. In various places, Lectio Divina is called by another name, for example, "the School of the Word" or "Reading in Prayer".

In this regard, the sharing of experiences, drawn from listening to the Word collatio 60 , or practical applications, above all, in works in charity actio , already being done in some places, can be useful. Lectio Divina should become a source of inspiration in various practices of the community, such as, spiritual exercises, retreats, devotions and religious experiences. An important aim is to help a person mature in reading the Word and wisely discern reality. Lectio Divina is not confined to a few, well-committed individuals among the faithful nor to a group of specialists in prayer.

Instead, Lectio Divina is a necessity element of an authentic Christian life in a secularized world, which needs contemplative, attentive, critical and courageous people who, at times, must make totally new, untried choices. These particular undertakings will not be purely routine nor come from public opinion but will result from hearing the Word of the Lord and perceiving the mysterious stirring of the Holy Spirit in the heart.

Diakonia or the service of charity is the vocation of the Church of Jesus Christ in response to the charity shown by the Word of God Incarnate in his words and deeds. The Word of God should lead to love of neighbour. Many communities demonstrate that the encounter with the Word is not limited to hearing alone or celebrations in themselves but seeks to become a real commitment, by individuals or a community, to the poor, who are a sign of the Lord present in our midst. This understanding underlies a liberationist approach to the Bible. The Holy Father writes: The dark door of time, of the future, has been thrown open.

The one who has hope lives differently; the one who hopes has been granted the gift of a new life" The basis for the relationship between the Word and charity is clearly the example of the Word-made-flesh himself, Jesus of Nazareth who "went about doing good and healing all that were oppressed by the devil, for God was with him" Acts Faithfulness to the Word of God exists when the first form of charity is realized in a respect for the rights of the human person and in defence of the oppressed and those who suffer.

For this reason, specific importance is rendered by communities of faith, grounded in Bible reading, which also include the poor, who need to hear the message of consolation and hope. Undoubtedly, the Lord is owed praise for the fruits produced in the period after the Second Vatican Council, one of which is the commitment of a great number of exegetes and theologians who study and explain the Scriptures "according to the sense of the Church" and interpret and present the Word, written in the Bible, within the context of a living Tradition.

Featured Verse Topics

In doing so, they also take into account the heritage of the Church Fathers and the guidelines of the Magisterium DV In this way they offer assistance to Pastors in their ministry, and thereby merit a word of gratitude and encouragement In one sense, because the Word of God was made flesh and dwelt among us cf. Both aspects call for new efforts in study as well as service to the community.

Study in this area requires a programme set up according to the guidelines of the Magisterium, in a knowledge, method of research and process of interpretation which must focus on the fullness given by the spiritual sense of the sacred text In the course of work, the apparent division between exegetical research and theological formulation needs to be overcome and lead to reciprocal collaboration. Theology will then use biblical data in an objective fashion, and exegetical research will not limit itself to a literal interpretation only but recognize and communicate the theological content present in the inspired text.

In particular, theological study is to work hand-in-hand with a theology of Sacred Scripture as an assistance in understanding and appreciating the truth of the Bible in the life of faith, in the dialogue with cultures and in reflecting on present-day anthropological currents, moral questions, faith and reason and the dialogue with the great religions. Exegetical and theological study is also to appreciate the testimony from Sacred Tradition, such as the liturgy and the Fathers of the Church.

From those dedicated to study, the Christian community expects "appropriate helps", which might assist the ministers of the Divine Word to offer "the nourishment of the Scriptures for the People of God, to enlighten their minds, strengthen their wills, and set their hearts on fire with the love of God" DV To achieve this, some responses call for an ongoing constructive dialogue among exegetes, theologians and Pastors, which would lead to translating theological reflection into proposals for a more incisive evangelization. Generally speaking, greater attention should be given to the recommendations found in Optatam Totius on the subject of teaching theology and biblical exegesis and the reflection on methodology in preparation to form future pastors.

For the most part, these recommendations are still waiting to be implemented. The consciousness that the Word of God is an inestimable gift leads to the responsibility to receive that gift in faith.

Select a book of the Bible

Therefore, inherent to hearing the Word is—as Jesus says—doing the Word cf. The Church has always preached a conduct of life in keeping with the Word, seeking to build formation on a biblical spirituality. The kind of relation believers have with the Word of God is clearly determined by their faith.

A study of the responses reveals that for some the Bible is seen purely as a cultural object with no effect on life, while others, instead, display a certain affection for the book but without knowing why. Generally speaking, however, like the types of soil in the parable of the sower, there are also those who yield fruit, thirty, sixty and one-hundred fold cf. Experience is proving that progress in catechetics and spirituality are among the most appealing and promising aspects of the encounter of the Word of God with his People. DV 25 , because the Bible is the "the pure and everlasting source of spiritual life" DV When you read the Bible God speaks to you; when you pray you speak to God" The faithful must learn in their Christian lives what leads to truly reading the Bible with faith.

In doing so, they will make their hearts into a library of the Word The Word of God presents the salvific plan of the Father for each person and for all peoples. The Word questions, exhorts and incites the believer on the road of discipleship and in the following of Christ; prepares a person to accept the transforming action of the Spirit; greatly promotes communion and the creation of deep bonds of fellowship; and inspires a commitment to spreading the Word.

Such is the case, especially for consecrated persons. Some aspects related to the subject need attentive consideration. First of all, the Word of God is encountered by those who are poor in spirit , both interiorly and exteriorly, "for you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that by his poverty you might become rich" 2 Cor 8: To be poor in spirit is a way of being, like Jesus, one who hears the Word of the Father and announces it to the poor cf. Some persons, especially women, work under great hardship, watch over the family, dedicate themselves to their children and, with an ardent faith, provide multiple services to their neighbours, reminiscent of the Psalms and the Gospels.

Bible Living

The witness of a good life makes reading the Bible credible. The masters of the spiritual life describe certain situations where the Word can nourish the life of the believer, thereby creating a biblical spirituality: The Bible is also under the sign of the cross, where the Crucified Christ is present. The above situations exist in many religious communities and centres of spirituality which offer real assistance in deepening an experience of the Word of God.

And he stood up to read; and there was given to him the book of the prophet Isaiah. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord. Consequently, the situation requires a consideration of a proper response in a diversified missionary activity of the Word of God in the Church.

This implies that she lives what she preaches. Doing so in a decisive manner will ensure that what she proclaims is credible, despite the need and weakness of her members. In responding to the Word of God, the People of Israel said: At the Sermon on the Mount, Jesus also invited his disciples to make the same response cf. The Kingdom of God is the Person of Jesus himself who offers salvation to everyone through his words and deeds.

Consequently, in preaching Jesus Christ, the Church participates in the steady growth of the Kingdom of God—illustrated in the Gospel story of the seed that sprouts cf. Truly, as Jesus said, " the harvest is plentiful " Mt 9: Many people have never heard the Gospel and are awaiting it to be proclaimed a first time, especially on the continents of Africa and Asia, while others have forgotten the Gospel and look to a new evangelization. A bold, shared testimony of a life lived according to the Word of God, as seen in the life of Jesus, is a prerequisite in being faithful to the mission of the Church.

Various reasons are given: Moreover, the sects and fundamentalism hinder a proper interpretation of the Bible. Bringing the Word of God to people is an important mission which implies a deep conviction of sentire cum Ecclesia. One of the first requirements for an effective Gospel proclamation is trust in the transforming power of the Word in the heart of the one who hears. Indeed, "the word of God is living and active A second requirement, particularly noticed and credible today, is to proclaim the Word of God as the source of conversion, justice, hope, fellowship and peace.

Other requirements are boldness, courage, the spirit of poverty, humility, coherence, and the friendliness of the one who serves the Word of God. Whoever, then, thinks that he understands the Holy Scriptures, or any part of them, but puts such an interpretation upon them as does not tend to build up this twofold love of God and our neighbour, does not yet understand them as he ought" Throughout the history of the People of God, the proclamation of the Word has taken place by means of evangelization and catechesis.

Since the Second Vatican Council , the Bible has enjoyed a very close relation to evangelization in its various forms, from its initial proclamation to ongoing catechesis. Everywhere, national catechisms and the directories inspired by them have the Bible as a distinctive feature, giving first place to the Word of God drawn from Scripture. However, a central point needs clarification: In principle , the Second Vatican Council states specifically: Pope John Paul II observed that "the work of evangelization and catechesis The General Directory for Catechesis is more precise regarding "the Word God, the font of catechesis" by insisting: It is important to remember that the Word of God in catechesis should not be seen as a mere object of academic study.

Instead, from the vantage point of Revelation, encountering Sacred Scripture in catechesis is to be understood as an act with which God himself speaks to people, as he does in liturgical celebrations. The biblical texts are to communicate an experience of the abiding and gracious presence of God, who does not cease to manifest himself to humanity.

In this manner, catechesis is closely bound to Lectio Divina which itself is an experience, originating at a young age, of listening and praying the Word of God. Practically speaking , attention needs to be given to the forms of communication of the Word of God together with the current demands of the faithful according to their age and the spiritual, cultural and social situations in their lives, as indicated in the General Directory for Catechesis and the Catechetical Directories of the various particular Churches The celebrations of the liturgical year, the courses for Christian Initiation and ongoing formation are particularly appropriate occasions for evangelization By often drawing from the Word of God, the catechumenate and mystogogical catechesis provides an effective biblical outlook which can also have a beneficial effect on popular piety.

Direct contact with the Scriptures has an important role and is a primary aim: For this purpose, the Catechism of the Catholic Church is "a valid and legitimate instrument for ecclesial communion and a sure norm for teaching the faith" However, the Catechism is not intended to be a substitute for biblical catechesis but a means to integrate it in a broader vision of the Church. Significant cultural and social changes taking place in the world call for a catechesis that helps to explain the "difficult pages" of the Bible, primarily in the Old Testament, which give a certain view of history, science and the moral life, particularly ethical behaviour and how God is portrayed.

Working towards an overall solution needs to take into account what is provided by not only exegesis and theology but also anthropology and pedagogy. Finally, preaching in its many forms remains not only one of the pre-eminent means of communicating the faith in the Church but also, perhaps, the one most exposed to the judgment of the faithful.

A well-planned approach needs to be taken in forming preachers of the Word cf. As for the process of communication, the Apostolic Exhortation Evangellii Nuntiandi of Pope Paul VI, continues to have a timely character, particularly when it declares the primacy given to personal witness in proclaiming the Word of God and its transmission in the family and everyday experiences.

The formation of the faithful in receiving and communicating the Word of God is a particularly important pastoral commitment. Dei Verbum refers to this duty by recalling the multi-faceted value of the Word of God and by clearly indicating the tasks, responsibilities and formation programme. The Hunger and Thirst for the Word of God cf. Attention to the Needs of the People of God.

Knowledge, understanding and practice of the Word are seen as needing consideration. Knowledge concerns the true nature of the Word and its means of communication, Scripture and Tradition, along with the service provided by the Magisterium. Though considerable work has been done since the Second Vatican Council, the need for clarity and certainty on what Revelation offers is truly great. As previously noted, the main problem in understanding is the interpretation and inculturation of the Word of God.

Difficulties exist in biblical practice. Many people do not have a translation of the Bible available. Today, other aspects need to be borne in mind.

• The Strode Venturer
• Snap Decision
• A Wife Takes Control - Part One of Two
• Teaching Challenging Texts: Fiction, Non-fiction, and Multimedia
• Na und? Geht doch ...... mit Sportwetten immer gewinnen: Wie man jede Wette gewinnt (German Edition)
• My Place in the Sun