The Honor Of God

The complete transcript of the popes address to the synod of bishops on “The Word of God in the life and mission of the Church,” on the morning of Tuesday, October 14, 2008

by Benedict XVI

Dear brothers and sisters, working on my book about Jesus has provided ample opportunity to see all of the good that comes to us from modern exegesis, but also to recognize its problems and risks.

The [conciliar constitution] “Dei Verbum,” section 12, offers two methodological guidelines for adequate exegetical work. In the first place, it confirms the necessity of using the historical-critical method, and briefly describes the essential elements of this. This necessity is the consequence of the Christian principle formulated in John 1:14: “Verbum caro factum est.” The historical fact is an essential dimension of the Christian faith. The history of salvation is not a myth, but real history, and for this reason it must be studied with the methods of serious historical research.

Nevertheless, this history has another dimension, that of divine action. In consequence, “Dei Verbum” speaks of a second methodological level necessary for proper interpretation of the words, which are at the same time human words and the divine Word. Following a fundamental rule for the interpretation of any literary text, the council says that Scripture is to be interpreted according to the same spirit in which it was written, and consequently indicates three methodological elements fundamental for the purpose of taking into account the divine, pneumatological dimension of the Bible. What this means is that one must: 1) interpret the text while taking into account the unity of all of Scripture; today, this is called canonical exegesis; at the time of the council, this term had not yet been created, but the council says the same thing: the unity of all of Scripture must be taken into account; 2) one must also keep in mind the living tradition of the entire Church, and finally 3) one must observe the harmony that exists between elements of the faith.

It is only where these two methodological levels are observed, historical-critical and theological, that one can speak of theological exegesis, an exegesis suitable for this Book. While current academic exegesis works at an extremely high standard with regard to the first level, the same cannot be said of the second. Often this second level, the level constituted by the three theological elements indicated by “Dei Verbum,” seems almost completely absent. And this has rather serious consequences.

The first consequence of the absence of this second methodological level is that the Bible becomes a book only about the past. Moral consequences can be drawn from it, history can be learned from it, but the Book as such speaks only of the past, and exegesis is no longer truly theological, but becomes pure historiography, the history of literature. This is the first consequence: the Bible remains in the past, it speaks only of the past.

The second consequence is even more serious: where the hermeneutics of faith indicated by “Dei Verbum” disappears, another kind of hermeneutics seems to be necessary, a secularized, positivist hermeneutics, the fundamental principle of which is the conviction that the Divine does not appear in human history. According to this hermeneutics, when it seems that there is a divine element, it must be explained where this impression comes from, and everything must be reduced to the human element.

In consequence, interpretations are proposed that deny the historicity of the divine elements. Today the so-called “mainstream” of exegesis in Germany denies, for example, that the Lord instituted the Holy Eucharist, and says that the body of Jesus remained in the tomb. The Resurrection is no longer seen as an historical event, but as a theological view. This takes place because of hermeneutics of faith is missing: a profane, philosophical hermeneutics is therefore asserted, denying the possibility of the entry and real presence of the Divine within history.

The consequence of the absence of the second methodological level is the creation of a profound gulf between scientific exegesis and “lectio divina.” It is precisely from this that there sometimes arises confusion over the preparation of homilies. Where exegesis is not theology, Scripture cannot be the soul of theology, and vice versa, where theology is not essentially the interpretation of Scripture within the Church, this theology no longer has any foundation.

For this reason, for the sake of the life and mission of the Church, for the future of the faith, it is absolutely necessary to overcome this dualism between exegesis and theology. Biblical theology and systematic theology are two dimensions of a single reality, which we call theology.

In consequence, it seems desirable to me that one of the proposals [of the synod] should speak of the need for exegesis to include the two methodological levels indicated by “Dei Verbum” 12, which speaks of the need to develop an exegesis that is not only historical, but also theological. It will therefore be necessary to broaden the formation of future exegetes in this sense, in order to truly open the treasures of Scripture to today’s world, and to all of us.

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The documentation of the synod, on the Vatican website:

> Synod of Bishops – Bulletin

XIX

Amidst the racket and ridicule of people my prayer rises toward You, O my King and my Kingdom. Prayer is incense, that ceaselessly censes my soul and raises it toward You, and draws You toward her.

Stoop down, my King, so that I may whisper to You my most precious secret, my most secret prayer, my most prayerful desire. You are the object of all my prayers, all my searching. I seek nothing except You, truly, only You.

What could I seek from You, that would not separate me from You? Should I seek to be Lord over a few stars, instead of reigning as Lord with You over all the stars?

Should I seek to be first among men? How shameful it would be fore me, when You would seat me at the last place at Your table!1

Should I seek for millions of human mouths to praise me? How horrible it would be for me, when all those mouths are filled with earth.2

Should I seek to be surrounded by the most precious ob¬jects from the entire world? How humiliating it would be for me for those objects to outlast me and be glistening even as earthen darkness fills my eyes!3

Should I seek for You not to separate me from my friends? Ah separate me, O Lord, separate me from my friends as soon as possible, because they are the thickest wall between You and me.

“Why should we pray,” say my neighbors, “when God does not hear our prayers?” But I say to them: “Your prayer is not prayer, but peddling merchandise. You do not pray to God to give you God but Satan. Therefore, the Wisdom of heaven does not accept the prayers from your tongue.”

“Why should we pray,” grumble my neighbors, “when God knows what we need beforehand?” But I sadly answer them: “That is true, God knows–that you need nothing except Him alone. At the door of your soul He is waiting to come in.4 Through prayer the doors are opened for the entrance of the majestic King. Does not one of you say to the other at your door: ‘Please enter’?

“God does not seek glory for Himself but for you. All the worlds in the universe can add nothing to His glory, much less can you. Your prayer is a glorification of you, not of God. Fullness and mercy are to be found in Him. All the good words that you direct to Him in prayer, return to you twofold.”

O my illustrious King and my God, to You alone I bow down and pray. Flood into me, as a raging stream into thirsty sand. Just flood me with Yourself, life-giving Water; then grass will easily grow in the sand and white lambs will graze in the grass.

Just flood into my parched soul, my Life and my Salvation.

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1. Cf. Luke 14:7-10.
2. Cf. John 12:43.
3. Matt. 6:19-21.
4. Cf. Rev. 3:20.

We believe in God, the Father Almighty, Creator of heaven and earth and in Jesus Christ, His only Son, our Lord. Who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended to hell. On the third day He rose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and the dead. We believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.
Apostles’ Creed

God created us in His image and likeness (Gen. 1:27; 6:3; John 4:24). This sets us apart from plants and animals. He desires us to love Him, but we can freely choose to love Him or to rebel against Him. God does not force us to love Him in return. Our love is expressed by obeying His commandments (John 14:15; 1 John 5:2-3). Sin is our rejection of God’s friendship by disobeying Him. Adam and Eve, our first parents, chose to reject God and His friendship. This first rebellion is called Original Sin. Because of Adam’s sin, we lost the gift of original holiness and justice (1 Cor. 15:21-22). Men and women became alienated from God and from each other. We now need a Redeemer to reestablish friendship with God.

We believe in Jesus Christ, the only Son of God (Heb. 1; John 1:14). He is the Second Divine Person of the Holy Trinity. The Father and Son are two Divine Persons who love each other (John 10:30). This love bond is the Third Divine Person, the Holy Spirit. There is only one God, yet three Divine Persons. This is professed in the simple verse, “in the name of the Father and of the Son and of the Holy Spirit.” [Matt. 28:19]

“But when the time had fully come, God sent forth His Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons.” [Gal. 4:4-5]. The first century A.D. marks the time in the history of mankind, when God the Son became man. Christ is true God (John 5:18; 9:38; 20:28; Matt. 4:10; 28:17; Col. 2:9) and true man (1 Tim. 2:5). He was born of the virgin, Mary (Matt. 1:18-23). Since Jesus is a Divine Person and Mary is the mother of Jesus, Mary can be called the Mother of God, even though she is only human and not divine (Luke 1:42-43). Mary directs us to Jesus. Now Jesus came into the world to fully reveal the Father and His love for all mankind. Jesus was crucified under Pontius Pilate. For love of us, He suffered and died on the Cross at the hands of sinful men to save us from Hell (Rom. 5; CCC 633). His sacrifice redeems us from our sins (Rom. 6:6), but it is also an example for us of loving sacrifice (1 Pet. 2:19-24). On the third day, He rose physically from the dead and reestablised the friendship between God and man. Jesus is the Savior of all mankind. Christ gives us back more than Adam lost, so we can say: “O happy fault, O necessary sin of Adam, which gained for us so great a Redeemer!” [Exultet on Holy Saturday]

We are saved by faith in Jesus Christ; however, faith is more than believing in God. “Even the demons believe - and shutter.” [James 2:19] Moved by grace, faith is also our turning from selfishness to a reliance on God (CCC 2018). This response includes obedience to God (Rom. 1:5; Heb. 5:9; Matt. 7:21). God wills us to be holy (1 Thess. 4:3-8). We cannot merit Heaven (CCC 1024) by our good works (Eph. 2:8-10), yet Jesus will still judge us all according to our deeds (2 Cor. 5:10; Matt. 25:33ff). Our unrepented mortal (deadly) sins can earn us Hell. We can willfully reject God’s gift of salvation by mortal sin. In similar fashion, voting or jury duty do not merit civil liberties, but committing a felony deserves prison. If we freely choose the pleasures of sin instead of God’s friendship, then we reject faith and choose Hell, which is eternal separation from God (CCC 1033). Fortunately, by the grace and mercy of God, we can repent (while still alive) from our sins and be forgiven by God (CCC 2018). We can be saved from Hell and have eternal life with Jesus. The Blood of Christ washes away the guilt of our sins (1 John 1:7). Purgatory is the fire of God’s love which purges us of the attachment to our sins (Heb. 12:29; 1 Cor. 3:12-15). We are saved by the grace of God which Jesus merited for us on the Cross. Salvation comes from God alone.

This saving grace is received through the Sacraments, beginning with Baptism (Mark 16:16; 1 Pet. 3:21). By the Baptism of water and the Holy Spirit, we receive Sanctifying Grace which makes us right with God (John 3:5; Acts 22:16; 1 Cor. 6:9-11). We are born again as children of God (Titus 3:3-5). Since we can still sin seriously after Baptism and lose the gift of eternal life, Jesus gave us the Sacrament of Penance and Reconciliation (John 20:21-23). In this Sacrament, we can confess our sins and receive God’s forgiveness and graces. God is merciful and forgiving. Jesus also gives us His Body, Blood, Soul and Divinity in the Blessed Sacrament, the Eucharist (John 6; 1 Cor. 11). His Food helps us grow stronger in our friendship with God. The Catholic Church recognizes seven Sacraments - Baptism (Matt. 28:18-19), Reconciliation (John 20:21-23), the Eucharist (1 Cor. 10:16), Confirmation (Acts 8:14-17), Holy Matrimony (Eph. 5:22-32), Holy Orders (Acts 6:5-6) and Anointing of the Sick (Mark 6:13; James 5:14-15). These Sacraments are outward signs instituted by Christ that give us God’s saving graces.

God revealed Himself and His love for us all through Abraham, Moses, the Prophets and finally through His Son - Jesus, the Incarnate Word (John 1:14; Heb. 1:1-3). Through the inspiration of the Holy Spirit, some of God’s revelations were eventually written down as scriptures. These scriptures are books that were later put together into the Bible. The Catholic Church teaches that the Bible is the written Word of God. Inspired by the Holy Spirit, the scriptures were written down by men but authored by God. But the teachings of the Apostles inspired by the Holy Spirit were also transmitted by word of mouth (2 Tim. 2:2). “Stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter.” [2 Thess. 2:15] Even though the Bible is the Word of God, it still needs to be interpreted (2 Pet. 1:20-21). This teaching, which helps us understand and interpret the Bible, is called Sacred Tradition. The Apostle’s Creed is an example of Sacred Tradition that preceeded the Bible. Yet both belong together, since both are inspired of the same Holy Spirit.

Jesus, while on earth, also established His Church. Our friendship with God is personal, but the “Jesus and me” relationship draws us into a community relationship (Gal. 6:10; John 13:34-35; 1 John 4:20-21). God calls us all to friendship as one family, the Church. The members of the Church on earth (the Church Militant) help each other to grow more in the love and friendship of God through Jesus Christ. Jesus Christ is the one mediator between God and man (1 Tim. 2:5), yet we are called upon to pray and intercede for each other (1 Tim. 2:1-2). The saints in Heaven are also part of the Church family (Eph. 3:15). They are alive in Heaven with Jesus (Matt. 22:29-32; Luke 9:30) and are called the Church Triumphant. The saints in Heaven are a “cloud of witnesses.” [Heb. 12:1] “There will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.” [Luke 15:7]

The Church can also be seen as the new kingdom. Jesus Christ is King (Luke 1:33), while Mary is His Queen Mother (1 King 2:19; Jer. 29:2). Jesus also chose His representatives and a prime minister to help Him govern His Church (2 Sam. 8:15-18; Isa. 22:20-22; 2 King 18:37). He chose Simon and renamed him as Rock - Peter or Cephas (John 1:42). “And I tell you, you are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.” [Matt. 16:18-19; cf. Isa. 22:20-22] The Pope is the successor to St. Peter and the visible leader of the Church on earth.

We believe that we can continue to share in Christ’s Sacrifice and triumph over sin and death. “The Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, ‘This is my body which is for you. Do this in remembrance of me.’ …For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.” [1 Cor. 11:23-26] The Holy Sacrifice of the Mass or celebration of the Eucharist is a commemoration of Our Lord’s Last Supper and at the same time a re-presentation of Our Lord’s Sacrifice on the Cross (Rev. 5:6; CCC 1137). It is the pure Sacrifice as prophesied in Malachi 1:11 (Didache 14).

This short summary only presents a few major points of what Catholics believe. More details on the following topics can be found in the Catechism of the Catholic Church (CCC), under the sections on: God (198-231), Jesus (430-455), Trinity (232-267), Mary (487-511), Original Sin (396-421), Hell (1033-1041), Purgatory (1030-1032), Heaven (1023-1029), Salvation (161,169,1987 -1995), Faith (142-184), Grace (1996 -2029), Tradition (75-100), Bible (101-141), Church (169, 171, 811-879), Pope (880-896), Sacraments (1113-1134) and the Mass (1136-1139; 1341-1382).