Msgr. Peter J. Vaghi
Title of Series: "What's the Word? Dei Verbum 40 Years Later"

"No Fooling -- Scripture is Integral to the Life of the Church"

Session 7 - April 1st, 2005

There could not be a better year to speak of the role of scripture in the "life" of the church than in this Year of the Eucharist and during this Easter week. Hence I have entitled this April meditation, a meditation reflecting on Chapter VI of Dei Verbum on this first day of April: "No Fooling: Scripture is Integral to the Life of the Church." This is especially true as a consequence of the Vatican Council.

In his apostolic letter Mane Nobiscum Domine, recently issued by our Holy Father for this Year of the Eucharist, the Pope writes: "The Fathers of the Second Vatican Council, in the Constitution Sacrosanctum Concilium, sought to make 'the table of the word' offer the treasures of Scripture more fully to the faithful. Consequently they allowed the biblical readings of the liturgy to be proclaimed in the language understood by all. It is Christ himself who speaks when the Holy Scriptures are read in the Church. The Council Fathers also urged the celebrant to treat the homily as part of the liturgy, aimed at explaining the word of God and drawing out its meaning for the Christian life. Forty years after the Council, the Year of the Eucharist can serve as an important opportunity for Christian communities to evaluate their progress in this area. It is not enough that the biblical passages are read in the vernacular, if they are not also proclaimed with the care, preparation, devout attention and meditative silence that enable the word of God to touch people's minds and heats." MND 13 It is in that spirit that we study the last chapter of Dei Verbum--a chapter entitled "Sacred Scripture in the Life of the Church."

Article 21 Veneration of Sacred Scripture

The Church has always venerated the divine Scriptures just as she venerates the body of the Lord, since, especially in the sacred liturgy, she unceasingly receives and offers to the faithful the bread of life from the table both of God's word and of Christ's body. She has always maintained them, and continues to do so, together with sacred tradition, as the supreme rule of faith, since, as inspired by God and committed once and for all to writing, they impart the word of God Himself without change, and make the voice of the Holy Spirit resound in the words of the prophets and Apostles. Therefore, like the Christian religion itself, all the preaching of the Church must be nourished and regulated by Sacred Scripture. For in the sacred books, the Father who is in heaven meets His children with great love and speaks with them; and the force and power in the word of God is so great that it stands as the support and energy of the Church, the strength of faith for her sons, the food of the soul, the pure and everlasting source of spiritual life. Consequently these words are perfectly applicable to Sacred Scripture: "For the word of God is living and active" (Heb. 4:12) and "it has power to build you up and give you your heritage among all those who are sanctified" (Acts 20:32; see 1 Thess. 2:13).

We see the importance of scripture since the Vatican Council in many ways in the life of the Church. It has been restored to its rightful place. No longer is it simply considered the Protestant book.

Scripture classes are a hallmark of any serious adult education class as is the emphasis on learning to pray with scripture. Monthly booklets such as the Word Among Us and Magnificat underscore the importance of scripture in our daily lives. Since the Council, the baptismal rite includes passages from scripture as does the sacrament of reconciliation especially in the penance services. Couples are afforded a wide variety of scripture texts for wedding liturgies and not only the text from the Wedding Feast of Cana. For Sunday Mass, there is a three year cycle which includes the entire bible and for weekday Masses, there is a two year cycle which provides a variety of scriptural options. Homilies are emphasized in the seminary and the continuing education of priests. They are meant to be primarily a reflection on the Mass readings. This article of Dei Verbum teaches that "all the preaching of the Church, as indeed the entire Christian religion, should be nourished and ruled by sacred Scripture."

Article 21 speaks moreover of "venerating" Sacred Scripture in the same breadth as "venerating" the Body of the Lord. Both Scripture and Tradition are taken together described "as the supreme rule of faith." The Council teaches here that "in the sacred books the Father who is in heaven comes lovingly to meet his children, and talk to them. And such is the force and power (vis et virtus) of the Word of God that it can serve the Church as her support and vigor, and the children of the Church as strength for their faith, food for the soul and a pure and lasting fount of spiritual life."

Speaking of the sacred liturgy of the Mass, reference is made in Article 21 to "one table" of the Word of God and the "Body of Christ." In no way does this undermine, however, the very special presence of Christ in the Eucharistic species, His real presence under the appearance of bread and wine, the result of transubstantiation. But the Council teaches that He is also present in the living Word of God albeit in a different way. "'The Word of God is living and active' (Heb 4:12) and 'is able to build you up and to give you the inheritance among all those who are sanctified' (Acts 20:32; cf. ITh. 2:13).'"

The Second Vatican Council made it clear that there are two parts which make up the Mass. They are called the Liturgy of the Word and the Liturgy of the Eucharist. Although divided in two, the Council stressed that these two parts are "so closely connected with each other that they form but one single act of worship." SC56 "The Eucharistic table set for us is the table both of the Word of God and of the Body of the Lord." CCC1346 This two-part structure has developed and been preserved throughout the centuries.

Is this not the same division recounted in St. Luke's gospel, the famous journey to Emmaus, that beautiful post resurrection account we heard on Wednesday of this Easter week?

That very day, the first day of the week, two of Jesus' disciples were going to a village seven miles from Jerusalem called Emmaus, and they were conversing about all the things that had occurred. And it happened that while they were conversing and debating, Jesus himself drew near and walked with them, but their eyes were prevented from recognizing him. He asked them, "What are you discussing as you walk along?" They stopped, looking downcast. One of them, named Cleopas, said to him in reply, "Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?" And he replied to them, "What sort of things?" They said to him, "The things that happened to Jesus the Nazorean, who was a prophet mighty in deed and word before God and all the people, how our chief priests and rulers both handed him over to a sentence of death and crucified him. But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place. Some women from our group, however, have astounded us: they were at the tomb early in the morning and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive. Then some of those with us went to the tomb and found things just as the women had described, but him they did not see." And he said to them, "Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! Was it not necessary that the Christ should suffer these things and enter into his glory?" Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the Scriptures. As they approached the village to which they were going, he gave the impression that he was going on farther. But they urged him, "Stay with us, for it is nearly evening and the day is almost over." So he went in to stay with them. And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them. With that their eyes were opened and they recognized him, but he vanished from their sight. Then they said to each other, "Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?" So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them who were saying, "The Lord has truly been raised and has appeared to Simon!" Then the two recounted what had taken place on the way and how he was made known to them in the breaking of bread. (Lk 24:13-35)

That journey demonstrates the indispensable role of the Eucharist and the Word of God in the lives of His followers right from the very day of Jesus' resurrection, that "first day of the week." Two disciples were conversing about all that had happened when Jesus suddenly and mysteriously joined them on this seven mile walk to Emmaus from Jerusalem "but their eyes were prevented from recognizing Him."

If you look closely at the text, you will see hidden therein the two integral parts of what we celebrate at each and every Eucharist: l.) As Jesus walked along, in response to their bewilderment, Luke tells us that "... beginning with Moses and all the prophets, he [the Risen Lord] interpreted to them what referred to him in all the scriptures." Is that not the Liturgy of the Word? Is it not what this article of Dei Verbum means, when speaking of the scriptures, it states: "for, since they are inspired by God and committed to writing once and for all time, they present God's own Word in an unalterable form, and they make the voice of the Holy Spirit sound again and again in the words of the prophets and apostles." and 2.) They did not recognize Him as the Lord until he stayed with them once they reached their destination. "And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them. With that their eyes were opened and they recognized him...He was made known to them in the breaking of the bread." Is that not the Liturgy of the Eucharist?

What is very important to remember that in both the Liturgy of the Word and the Liturgy of the Eucharist, the Lord Himself is present, His transforming presence. As the Council teaches, and as I mentioned earlier, Jesus is present "especially in the eucharistic presence." But importantly the Council also teaches that "He is present in his word since it is he himself who speaks when the holy scriptures are read in the Church." He speaks in the Old Testament and the New for the Lord never undoes His Word. The homily explains the readings and the chants and profession of faith comprise the acceptance of God's word. In the General Intercessions, we pray for the needs of the Church and world. Together these are the elements of the Liturgy of the Word.

God's Word is described both as a necessity for spiritual nourishment-- "One does not live by bread alone, but by every word that comes forth from the mouth of God." Mt4:4 and as a word "living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow." Heb 12:12

Oh how important it is to listen from the heart as God's Word is proclaimed especially at Mass! St. Benedict suggested that we listen to sacred scripture "with the ear of our hearts"--hear with our ears, allow God's Word to penetrate our minds and accept them in our hearts. It helps if you prepare for Mass and the best and most concrete way to prepare is to read prayerfully the readings during the week before Sunday Mass. This is a special suggestion in this Year of the Eucharist. It is a way of underscoring our veneration of God's living Word and seeing it as integral to the life of the Church and our lives.

Article 22 Various Translations

Easy access to Sacred Scripture should be provided for all the Christian faithful. That is why the Church from the very beginning accepted as her own that very ancient Greek translation; of the Old Testament which is called the septuagint; and she has always given a place of honor to other Eastern translations and Latin ones especially the Latin translation known as the vulgate. But since the word of God should be accessible at all times, the Church by her authority and with maternal concern sees to it that suitable and correct translations are made into different languages, especially from the original texts of the sacred books. And should the opportunity arise and the Church authorities approve, if these translations are produced in cooperation with the separated brethren as well, all Christians will be able to use them.

Article 22 honors, for sure, the ancient versions of the Bible--the Septuagint and the Vulgate. The Septuagint is the translation of the Old Testament from Hebrew to Greek, begun in Alexandria in the third century B.C. --The Bible of the church in the first generation of Christians. The Vulgate is the translation into latin of the Old and New Testaments by St. Jerome in 383 A.D. But it also encourages ecumenical work in translations of the Bible which have taken place in the last 40 years.

Article 23 Exegetes and Theologians

The bride of the incarnate Word, the Church taught by the Holy Spirit, is concerned to move ahead toward a deeper understanding of the Sacred Scriptures so that she may increasingly feed her sons with the divine words. Therefore, she also encourages the study of the holy Fathers of both East and West and of sacred liturgies. Catholic exegetes then and other students of sacred theology, working diligently together and using appropriate means, should devote their energies, under the watchful care of the sacred teaching office of the Church, to an exploration and exposition of the divine writings. This should be so done that as many ministers of the divine word as possible will be able effectively to provide the nourishment of the Scriptures for the people of God, to enlighten their minds, strengthen their wills, and set men's hearts on fire with the love of God. The sacred synod encourages the sons of the Church and Biblical scholars to continue energetically, following the mind of the Church, with the work they have so well begun, with a constant renewal of vigor.

But first, we should not miss the important point that the mission of penetrating sacred scripture is fundamentally a task for the whole church described as the "spouse" of the Incarnate Word. And the teacher is the Holy Spirit, the same Spirit who inspired the evangelists to reduce to writing in the first place the texts in question, the same Holy Spirit who is the permanent gift of Easter. How else will her children be fed with the "food from the divine words" if the whole church is not somehow involved in the enterprise "day by day" of striving to reach a "more profound understanding of the sacred Scriptures?" Our daily study and participation at Mass is one practical way for this to happen.

But importantly, there is a role for the theologian and exegete. "Catholic exegetes and other workers in the field of sacred theology should zealously combine their efforts." That work must be done within the Church and her tradition and according to the "mind of the Church." Their work is in service of the church and under the watchful eye of the magisterium. Reference is made to the Fathers of the Church, both East and West, and the liturgies of the church as sources for their work and study.

But emphasis should always be on the end use of this kind of biblical and exegetical work--the nourishment of the People of God and for the assistance of those who are "ministers of the divine Word." The Council underscores that "this nourishment enlightens the mind, strengthens the will and fires the hearts of men with the love of God." You and I know that this is true from our prayerful reading of scripture especially with the assistance of exegetical and theological materials.

Article 24 Relationship of Scripture and Theology

Sacred theology rests on the written word of God, together with sacred tradition, as its primary and perpetual foundation. By scrutinizing in the light of faith all truth stored up in the mystery of Christ, theology is most powerfully strengthened and constantly rejuvenated by that word. For the Sacred Scriptures contain the word of God and since they are inspired really are the word of God; and so the study of the sacred page is, as it were, the soul of sacred theology. By the same word of Scripture the ministry of the word also, that is, pastoral preaching, catechetics and all Christian instruction, in which the liturgical homily must hold the foremost place, is nourished in a healthy way and flourishes in a holy way.

This article of Dei Verbum states furthermore that Scripture and Tradition should be viewed as the "permanent foundation" of sacred theology itself. Theology, which is the understanding of faith, the putting our minds and hearts to use in continuing more deeply to understand the faith, relies on the stuff of faith which is Revelation, which is Scripture AND the living Tradition of the Church, the Word of God. "By this Word, [theology] is most firmly strengthened and constantly rejuvenated, as it searches out, under the light of faith, the full truth stored up in the mystery of Christ."

Furthermore, the Council teaches that "the 'study of the sacred page' should be the very soul of theology." This is a departure from previous understanding of the use of scripture in theology where scripture was simply used as "proof texts" for theological statements. The Council makes it clear that the Bible must be seen on its own terms as the living Word of God.

I wish to end this meditation with the exhortation found at the end of Article 24. "The ministry of the Word, too--pastoral preaching, catechetics and all forms of Christian instruction, among which the liturgical homily should hold pride of place--is healthily nourished and thrives in holiness through the Word of Scripture." Without a doubt, our church has been strengthened by the appropriate recouping and development of our understanding of God's holy and living Word in scripture in the last 40 years. The life of the church is all the better for it. No fooling:Scripture is integral to the life of the church!

Amen Alleluiah, Alleluiah.