Dei Verbum Commentary

[kafka]

"To search out the intention of the sacred writers, attention should be given, among other things, to "literary forms." For truth is set forth and expressed differently in texts which are variously historical, prophetic, poetic, or of other forms of discourse. The interpreter must investigate what meaning the sacred writer intended to express and actually expressed in particular circumstances by using contemporary literary forms in accordance with the situation of his own time and culture. (7) For the correct understanding of what the sacred author wanted to assert, due attention must be paid to the customary and characteristic styles of feeling, speaking and narrating which prevailed at the time of the sacred writer, and to the patterns men normally employed at that period in their everyday dealings with one another. (8)"

This section outlines some useful rules and principles for discovering the sacred writer's intended assertions. These rules presented by the Council Fathers are not teachings of the Father's spiritual authority (Magisterium), rather they are rules presented by the temporal authority of the Fathers. Notice how the Fathers [b]are not [/b] promoting a particular methodology, even though scholars would disagree with me and claim that this section implies the historical-critical method.

In truth the only method for yielding true and correct interpretations of Sacred Scripture is that there is no one method. The Holy Spirit uses human language in a way that is open and accessable to reason as well as transcending reason. The matters being asserted on faith, morals and salvation are both open and accessable to reason as well as beyond all human reason. Thus any one methodology created by human reason alone will only yield a limited amount of insights. And if the methodology is used in a way that is divorced from faith, it will yield little if any genuine insights.

One must accept the total inspiration and total inerrancy of Sacred Scripture as a point of departure for interpretation. The total inspiration and total inerrancy of Sacred Scripture is a dogma of the Holy Catholic Faith and a necessary prerequisite for truly penetrating the astonishing, unpredictable, profound, and subtle assertions of the Holy Spirit.

"But, since Holy Scripture must be read and interpreted in the sacred spirit in which it was written, (9) no less serious attention must be given to the content and unity of the whole of Scripture if the meaning of the sacred texts is to be correctly worked out."

The Old Testament should be interpreted in light of the New Testament. And both the Old and New Testament should be interpreted in light of the teachings of Sacred Tradition and Sacred Magisterium, the first and third pillars of the Holy Catholic Faith.

"The living tradition of the whole Church must be taken into account along with the harmony which exists between elements of the faith."

Tradition, Scripture and Magisterium are three distinct elements in one effective and salvific gift of God as a reflection of the Three Persons in One Divine Nature. They do not contradict eachother. They are in perfect harmony as is the Father, Son, Spirit.

"It is the task of exegetes to work according to these rules toward a better understanding and explanation of the meaning of Sacred Scripture, so that through preparatory study the judgment of the Church may mature."

The Magisterium and theologians have a complimentary relationship. Theologians present new insights to the Magisterium and the Magisterium purges and refines these insights so that the Church matures, develops, progresses, etc. in understanding the deep and subtle abyss of the Sacred Deposit of Faith.

"For all of what has been said about the way of interpreting Scripture is subject finally to the judgment of the Church, which carries out the divine commission and ministry of guarding and interpreting the word of God. (10)"

The Pope and Bishops exercise the spiritual authority (Magisterium) of guarding and interpreting Sacred Scripture. They also exercise the temporal authority which issues fallible judgments of the prudential order. It is fitting for the temporal authority to judge modern ways of interpreting Scripture.

Edited May 18, 2010 by kafka

[kafka]

13. "In Sacred Scripture, therefore, while the truth and holiness of God always remains intact, the marvelous "condescension" of eternal wisdom is clearly shown, "that we may learn the gentle kindness of God, which words cannot express, and how far He has gone in adapting His language with thoughtful concern for our weak human nature." (11) For the words of God, expressed in human language, have been made like human discourse, just as the word of the eternal Father, when He took to Himself the flesh of human weakness, was in every way made like men."

This last sentence is very similar to Pope Pius XII in Divino Afflantu n. 37:

"For as the substantial Word of God became like to men in all things, "except sin,"[31] so the words of God, expressed in human language, are made like to human speech in every respect, except error."

[kafka]

Chapter IV on the Old Testament (Sections 14 to 16) does not need a commentary it is pretty straightforward. They can be read here:

http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html

Today, I have something else to add from Pope Benedict's Memoirs which he wrote while he was Cardinal.

Dei Verbum is a very important Magisterial teaching document. Before Vatican II in the post Counter-Reformation era the theological concept of Divine Revelation tended to be presented as a static and sterile set of propositions to be assented too. Dei Verbum expresses a correction to the bad theoligical tendencies and a ressourcement to the true Catholic teaching found in different works prior to the Counter Reformation.

Pope Benedict wrote one of his dissertation's on Saint Bonaventure's model of Revelation. Here is an excerpt from his Memoirs which is very interesting and relevant to this thread:

"in Bonaventure (as well as in theologians of the thirteenth century) there was nothing corresponding to our conception of "revelation", by which we are normally in the habit of referring to all the revealed contents of the faith: it has even become a part of linguistic usage to refer to Sacred Scripture simply as "revelation". Such an identification would have been unthinkable in the language of the High Middle Ages. Here "revelation" is always a concept denoting an act. The word refers to the act in which God shows himself, not to the objectified result of this act. And because this is so, the receiving subject is always also a part of the concept of "revelation". . . These insights, gained through my reading Bonaventure, were later on very important for me at the time of the conciliar discussion on revelation, Scripture, and tradition. Because, if Bonaventure is right, then revelation precedes Scripture and becomes deposited in Scripture but is not simply identical with it. This is turn means that revelation is always something greater than what is merely written down."


And so Dei Verbum teaches Divine Revelation is the deeds and words wrought and written by God in the history of salvation.

The deeds of God especially the deeds of Christ are primary. They are the unprincipled principle of Revelation. The concrete and salvific acts of God in history precede and beget Sacred Scripture. And together the deeds (Tradition) and words (Scripture) form one Sacred Deposit of Faith.

And all the deeds Christ wrought here on earth through his human nature are united Divine Nature which is Eternity. So the deeds have a revelatory value which transcends all space and time. And so it follows that Divine Revelation is not so static and sterile after all.

Edited May 20, 2010 by kafka

[Laudate_Dominum]

tl;dr atm, but what I've read so far is sweeeeeet. thanks!

[IMG]http://i62.photobucket.com/albums/h119/NoonienSoong_2006/applause.gif[/IMG]

[kafka]

CHAPTER VI

SACRED SCRIPTURE IN THE LIFE OF THE CHURCH

21. "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."

The Eucharist is Jesus Christ under the appearance of bread. Sacred Scripture is a reflection of the Eucharist since all of Sacred Scripture is Jesus speaking to us in the appearance and form of human language, feeding our minds with light and hearts with strength. Sacred Scripture is food for the simple. One does not need to be clever, educated, or lofty in a worldly way in order to penetrate the breadth and depth of Wisdom Incarnate speaking the rich, sweet, and subtle words inspired by the Spirit.

"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."

Sacred Tradition and Sacred Scripture make up one Sacred Deposit of Faith (supreme rule of faith). The Sacred Deposit of Faith is a reflection of the one Word uttered by God made flesh.

"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)."


Here is the full quote of the Hebrews sequence:

{4:12} For the Word of God is living and effective: more piercing than any two-edged sword, reaching to the division even between the soul and the spirit, even between the joints and the marrow, and so it discerns the thoughts and intentions of the heart.

Saint Paul uses the metaphor of the two-edged sword, a weapon, to describe Jesus Christ and his living and effective words of Sacred Scripture. In my interpretation the two edges refer to the two levels of meaning in Sacred Scripture, I mentioned in above as the first level of the literal/figurative, explicit, direct and the second level of the spiritual, implicit, indirect.

The two-edged sword pierces us here on earth in order to correct, discipline, teach, strengthen, comfort us and so on to assist us in our journey of God and transformation of life in Christ which is marred by all the ways of the world which subtly creep into our lives, as well as a remedy against the concupiscence of the body.

Human nature is made up of soul, body, spirit. Spirit is the living interaction and union of the soul and body. Mind is the living interaction and union of the intellect and the brain. Heart is the interaction and union of the will and organ of the heart. Sacred Scripture pierces a human person's entire nature and being.

Edited May 21, 2010 by kafka

[kafka]

18. "It is common knowledge that among all the Scriptures, even those of the New Testament, the Gospels have a special preeminence, and rightly so, for they are the principal witness for the life and teaching of the incarnate Word, our savior."

The Gospels have a special preeminence in Sacred Scripture just as all the deeds of Jesus Christ have a special preeminece in Divine Revelation and all of salvation history.

"The Church has always and everywhere held and continues to hold that the four Gospels are of apostolic origin. For what the Apostles preached in fulfillment of the commission of Christ, afterwards they themselves and apostolic men, under the inspiration of the divine Spirit, handed on to us in writing: the foundation of faith, namely, the fourfold Gospel, according to Matthew, Mark, Luke and John.(1)"

Sacred Scripture is also transmitted from generation to generation by the fallible work of translators, copyists, and editors.

[kafka]

19. "Holy Mother Church has firmly and with absolute constancy held, and continues to hold, that the four Gospels just named, whose historical character the Church unhesitatingly asserts, faithfully hand on what Jesus Christ, while living among men, really did and taught for their eternal salvation until the day He was taken up into heaven (see Acts 1:1 )."

The Gospel stories are not myths. They are concrete historical accounts of the actions and teachings of the Word made flesh, and thus plunged into history.

"Indeed, after the Ascension to the Lord the Apostles handed on to their hearers what He had said and done."

this refers to the transmission of Sacred Tradition. The Apostles transmit the deeds of Christ, as well as his teachings.

"This they did with that clearer understanding which they enjoyed[3] after they had been instructed by the glorious events of Christ's life and taught by the light of the Spirit of truth.[2]"

After Jesus rose from the dead he spent time teaching the Apostles, "He also presented himself alive to them, after his Passion, appearing to them throughout forty days and speaking about the kingdom of God with many elucidations." (Luke 1:3). This truly was a unique and astonishing time for the Church. Then after His Ascension, the Father and Jesus sent the Spirit to the Apostles.

"The sacred authors wrote the four Gospels, selecting some things from the many which had been handed on by word of mouth or in writing, reducing some of them to a synthesis, explaining some things in view of the situation of their churches, and preserving the form of proclamation but always in such fashion that they told us the honest truth about Jesus.[4]"

Not all accounts of Jesus' sermons, etc. presented in the Gospel are not word for word transcriptions, however the Gospels are inspired by the Spirit, therefore all that God willed, no more and no less, is contained and expressed in the Gospel accounts. And since the Gospels are inspired they are certainly inerrant and infallible with no exception whatsoever.

"For their intention in writing was that either from their own memory and recollections, or from the witness of those who "themselves from the beginning were eye-witnesses and ministers of the Word" we might know "the truth" concerning those matters about which we have been instructed (see Luke 1:2-4)."

Although two of the Gospel authors were not Apostles, their accounts are tied to the Apostles.

[kafka]

20. "Besides the four Gospels, the canon of the New Testament also contains the epistles of St. Paul and other apostolic writings, composed under the inspiration of the Holy Spirit, by which, according to the wise plan of God, those matters which concern Christ the Lord are confirmed, His true teaching is more and more fully stated, the saving power of the divine work of Christ is preached, the story is told of the beginnings of the Church and its marvelous growth, and its glorious fulfillment is foretold."

"For the Lord Jesus was with His apostles as He had promised (see Matt. 28:20) and sent them the advocate Spirit who would lead them into the fullness of truth (see John 16:13)."

The Spirit is continually leading and guiding the pilgrim Church, through space and time, toward the fullness of truth. The Church matures and advances in wisdom, age and grace toward full maturity (which will occur during the tribulation when She is metaphorically crucified shortly before the Second Coming). She is a reflection of the human nature of Jesus as described in Luke, "And Jesus advanced in wisdom, and in age, and in grace, with God and men." (2:52)

Edited May 24, 2010 by kafka

[kafka]

I got out of order and already commented on section 21 above, so here is section 22:

22. "Easy access to Sacred Scripture should be provided for all the Christian faithful."

Everyone should be able to own a copy of the Bible, and translated into their own language for personal use.

"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."

The fullness of truth found in Sacred Scripture is best expressed by maintaining separate, even if disparate, Scriptural traditions. No one version or language can encompass all the fullness of meaning found in written Divine Revelation, and so the Greek, Hebrew as well as the Latin traditions are important.

Saint Jerome originally worked on what is now called the Latin Vulgate and now there are several revisions since then such as the Sixtus V, Clement VIII Vulgate, the Neo-Vulgate, and so on. The Latin Vulgate is given the preeminent place of honor in the Roman Catholic Church, and the Latine Vulgate is used for the solemn definition of the Canon of Sacred Scripture by the councils of Florence and Trent.

"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."

There are translation principles issued by the Holy See when Pope Benedict was prefect of the CDF. These principles reject the use of inclusive-language, as well as the scholarship over faith approach.

In general, Catholics should use translations done by Roman Catholics as opposed to ones done by Protestant or scholars with no specific faith.

Edited May 25, 2010 by kafka

[kafka]

23. "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."

Sacred Scripture is like one vast ocean. One may discover something new each day. As time passes, the Church led by the Spirit dives deeper and deeper into the profound and subtle truths expressed and contained within the Scriptures.

"Therefore, she also encourages the study of the holy Fathers of both East and West and of sacred liturgies."

The writings of the holy Fathers illuminate Sacred Scripture. They also transmit Sacred Tradition. The sacred liturgy is shaped by Sacred Scripture and in turn leads to deeper insights since it is continually being celebrated by the living members of the Church.

"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."

The meaning and truths contained and expressed in Sacred Scripture will [b]never be fully [/b]penetrated by the Church, thus the exploration and exposition of Sacred Scripture, under the care of the Magisterium is a continual process which lasts until the next age. Notice the Council Fathers say 'using appropriate means' yet do not give their approval to any one means or method.

"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. (1) 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." (2)

Scholars should follow the mind of the Church. Their inquiry into Scripture should be done in light of the teachings of the first and third pillars of the Catholic Faith, Sacred Tradition and Sacred Magisterium. And they should approach Scripture with faith and reason. And this rule applies to all 'sons of the Church', all the faithful on earth.

Edited May 26, 2010 by kafka

[kafka]

24. "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. (3) 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."

Sacred Tradition and Sacred Scripture are the foundation, soul, as well as the test of all theology.

Edited May 27, 2010 by kafka

[kafka]

25. "Therefore, all the clergy must hold fast to the Sacred Scriptures through diligent sacred reading and careful study, especially the priests of Christ and others, such as deacons and catechists who are legitimately active in the ministry of the word. This is to be done so that none of them will become "an empty preacher of the word of God outwardly, who is not a listener to it inwardly" (4) since they must share the abundant wealth of the divine word with the faithful committed to them, especially in the sacred liturgy."


"[b]The sacred synod also earnestly and especially urges all the Christian faithful, [/b]especially Religious, to learn by frequent reading of the divine Scriptures the "excellent knowledge of Jesus Christ" (Phil. 3:8)."

I bolded this since this seems to be one of the most emphatic counsels of the document.

"For ignorance of the Scriptures is ignorance of Christ."(5)

This is a quote taken from the teachings of Saint Jerome who also has many other valuable teachings concerning Sacred Scripture. The same could be said of Sacred Tradition and Sacred Magisterium, yet it is no accident that Sacred Scritpure plays a more tangible visible role in salvation even among the three pillars of the Faith. God in his infinite Wisdom set it up this way and it reflects the Incarnation.

Sacred Tradition which is the deeds of God wrought in salvation history are more obscure and hidden since the vast majority of the faithful have not directly witnessed the deeds of Christ and the deeds of the Old Testament as the Apostles and the Hebrews did. The transmission of Sacred Tradition is also hidden and obscure since it is not always clear what exactly is being transmitted by the lives and writings of all the faithful on earth at any one given time. The obscurity and hiddeness of Sacred Tradition and its transmission is a reflection of the First Person of the Trinity.

Sacred Scripture is more tangible, concrete, accessable, visible, etc. just as Jesus Christ, the Second Person assumed human nature, plunged into history, becoming concrete, tangible, visible, etc. Sacred Scripture by means of its explicit and implicit assertions inspiried by the Holy Spirit clarifies Sacred Tradition.

Sacred Magisterium proceeds from and depends upon Sacred Tradition and Sacred Scripture. The role of Sacred Magisterium is more hidden and dynamic just as the Spirit sent by the Father and the Son. The teachings of the Magisterium were not always as accessable to the faithful living on earth as they are today.

And so it follows that Sacred Scripture is an important, tangible, visible, accessable element in the lives of the faithful even among the three pillars, though all three are and remain one salvific and effective gift of God to men.

"Therefore, they should gladly put themselves in touch with the sacred text itself, whether it be through the liturgy, rich in the divine word, or through devotional reading, or through instructions suitable for the purpose and other aids which, in our time, with approval and active support of the shepherds of the Church, are commendably spread everywhere. And let them remember that prayer should accompany the reading of Sacred Scripture, so that God and man may talk together; for "we speak to Him when we pray; we hear Him when we read the divine saying." (6)


"It devolves on sacred bishops "who have the apostolic teaching"(7) to give the faithful entrusted to them suitable instruction in the right use of the divine books, especially the New Testament and above all the Gospels. This can be done through translations of the sacred texts, which are to be provided with the necessary and really adequate explanations so that the children of the Church may safely and profitably become conversant with the Sacred Scriptures and be penetrated with their spirit."

"Furthermore, editions of the Sacred Scriptures, provided with suitable footnotes, should be prepared also for the use of non-Christians and adapted to their situation. Both pastors of souls and Christians generally should see to the wise distribution of these in one way or another."

26. "In this way, therefore, through the reading and study of the sacred books "the word of God may spread rapidly and be glorified" (2 Thess. 3:1) and the treasure of revelation, entrusted to the Church, may more and more fill the hearts of men. Just as the life of the Church is strengthened through more frequent celebration of the Eucharistic mystery, similar we may hope for a new stimulus for the life of the Spirit from a growing reverence for the word of God, which "lasts forever" (Is. 40:8; see 1 Peter 1:23-25).


This is the end of Dei Verbum and the end of my imperfect commentary. Imperfect as my commentary is I hope it benefited anyone who read it. I will continue to work on it in the future revising some of the minor errors I found in it and hopefully use it for whatever ministry God may give me in the future.

I also hope (wish) that some members of this forum would endeavor to do some more positive type threads such as this one, attempting to proclaim the Gospel.

Grace and Peace to all.

Edited June 1, 2010 by kafka