Christ With Us in the Scriptures

It occurred to the editors of Ibo that there was one basic question, so fundamental to the Christian life, that it demanded to be explored for greater profit of both ourselves and our faithful readers. Quite simply, the question was this: What are the ways Christ promised to be with us? “That’s so obvious!” the reader might cry. Perhaps. But it is nonetheless an important question. Unless we know the primary ways of encountering the living God in the bracing reality of our lives, the faith risks becoming an abstraction at best, an ideology at worst. There are four privileged ways we know of in which Christ manifests himself to his people in the here-and-now. Four writers are exploring these in a series of four short articles. The first is here, the second is here, the third is here. This is the fourth and final one.

By Adam Hincks, S.J.

(Image: redletterchristians.org)

Ignorance of Scripture is ignorance of Christ. –St. Jerome

Every time we hear a reading from the Bible at mass, the lector concludes by saying, “The Word of the Lord,” and we respond, “Thanks be to God.” In this simple exchange, we acknowledge the centrality of the written texts of our faith in our experience of God. For although the Bible is a product of many human authors living in many concrete times and cultures, it is not merely a human book: we believe that in it, God reveals himself to his people. As taught by the Second Vatican Council, all parts of the Bible “have God as their author and have been handed on as such to the Church herself” (Dei Verbum, §11).

Thus, the Word of God as recorded in Sacred Scripture is one of the privileged ways that the Lord Jesus is with us. To explore this further, I would like to consider two traditional approaches to interpreting the text of the Bible. The first is as the Book of Scripture, complementary to the Book of Nature that is studied by the natural sciences. The second is the distinction between the literal and spiritual senses that coexist in the sacred writings.

The Second Vatican Council After Fifty Years: Souls Strengthened in the Well-spring of Divine Revelation in Dei Verbum

To mark the beginning of the "Year of Faith" as well as the fiftieth anniversary of the opening of the Second Vatican Council this month, the editors of Ibo are launching a series of posts that return to the key documents that were the council's fruit, a "ressourcement of the council of ressourcement" if you will. Santiago Rodriguez, S.J., opens this series with his commentary on Dei Verbum, one of the four constitutions promulgated by the council. The four constitutions were the weightiest of the sixteen conciliar documents issued over the course of the council (1962-65). This week, other Jesuit writers will contribute their commentaries as well. 

By Santiago Rodriguez, S.J.

Credit: http://www.library.yale.edu

“In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of all mankind. The light shines in the darkness, and the darkness has not overcome it.” (John 1: 1-5)

This October, we celebrate the fiftieth anniversary of the opening of the Second Vatican Council. This Council was called by Pope John XXIII who stated that the main reason for it was the need for aggiornamento, a word which is usually translated as an updating. The documents of this Council reviewed, revitalized and re-presented the Church's teaching in order to strengthen the Church's mission in the world today. The Church's teaching was also expanded upon and developed in significant ways, such as in relation to ecumenism and religious freedom, as well as in many other aspects of the Church's liturgy and life.

The dogmatic constitution on divine revelation, Dei Verbum – meaning “Word of God” in Latin – is one of the four foundational documents of the Second Vatican Council. Dei Verbum intends to set forth the true doctrine on divine revelation and its transmission. The purpose is for “...the whole world to hear the summons to salvation, so that through hearing, it may believe, through belief, it may hope, through hope, it may come to love” (DV§1).