On the one hand, the word must communicate every-thing that the Lord himself has told us. To find out what to include in your application, head to the how to apply page of our international students section. For us, this proclamation is a word of freedom. 2 Cor 4:8-11,14). 1, vers. 92. [141] To acknowledge this fact is in no way to disregard the instances of discontinuity which the New Testament asserts with regard to the institutions of the Old Testament, much less the fulfilment of the Scriptures in the mystery of Jesus Christ, acknowledged as Messiah and Son of God. 276 § 3, 1174 § 1. 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. Indeed, the word of God is given to us in sacred Scripture as an inspired testimony to revelation; together with the Church’s living Tradition, it constitutes the supreme rule of faith.[65]. He should dwell ‘within’ the word and allow himself to be protected and nourished by it, as if by a mother’s womb”. Paul’s life was completely marked by his zeal for the spread of God’s word. The fact that the proclamation of the word of God calls for the testimony of one’s life is a datum clearly present in the Christian consciousness from the beginning. On the one hand, it calls for a faith which, by maintaining a proper relationship with right reason, never degenerates into fideism, which in the case of Scripture would end up in fundamentalism. 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. While today’s academic exegesis, including that of Catholic scholars, is highly competent in the field of historical-critical methodology and its latest developments, it must be said that comparable attention need to be paid to the theological dimension of the biblical texts, so that they can be more deeply understood in accordance with the three elements indicated by the Dogmatic Constitution Dei Verbum. Today, more than in the past, the “feminine genius”,[288] to use the words of John Paul II, has contributed greatly to the understanding of Scripture and to the whole life of the Church, and this is now also the case with biblical studies. This can be explained by the historical context, yet it can cause the modern reader to be taken aback, especially if he or she fails to take account of the many “dark” deeds carried out down the centuries, and also in our own day. Learn more about the subject of history, which is broadly defined as the study of past events. [23] Cf. The adoption of this hermeneutic within theological studies inevitably introduces a sharp dichotomy between an exegesis limited solely to the first level and a theology tending towards a spiritualization of the meaning of the Scriptures, one which would fail to respect the historical character of revelation. A notion of scholarly research that would consider itself neutral with regard to Scripture should not be encouraged. Three things are needed in order to fulfill basic human aspirations–right understanding, right relationships and physical facilities. Benedict XVI, Homily for the Opening of the Twelfth Ordinary General Assembly of the Synod of Bishops (5 October 2008): AAS 100 (2008), 757. This module introduces you to concepts of hydrology and freshwater ecosystems. [155] Consequently, there should be an increase in ecumenical study, discussion and celebrations of the word of God, with due respect for existing norms and the variety of traditions. It is primarily the task of the lay faithful, formed in the school of the Gospel, to be directly involved in political and social activity. [258] Cf. We ought never to forget that “the word of God is a word of reconciliation, for in it God has reconciled all things to himself (cf. Heb 9:14). [312] Benedict XVI, Address to Representatives of the World of Culture at the “Collège des Bernardins” in Paris (12 September 2008): AAS 100 (2008), 730. 31. Possessions, pleasure and power show themselves sooner or later to be incapable of fulfilling the deepest yearnings of the human heart. [297], I would also like to echo what the Synod proposed about the importance of the personal reading of Scripture, also as a practice allowing for the possibility, in accordance with the Church’s usual conditions, of gaining an indulgence either for oneself or for the faithful departed. [373] I would encourage the investment of resources in this area. 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).

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