Bulletin
Catholic Biblical Federation
"He explained the Scripture to us" (Luke 24,32)
A plea for the ministry of the open Bible
Life of the Federation
B o o k s a n d M a t e r i a l s
English Edition CATHOLIC BIBLICAL FEDERATION
Bulletin DEI VERBUM is a quarterly r Articles publication in English, French, German and Spanish. "He explained the Scripture to us" (Luke 24,32) 4 - Carlo Maria Martini Editors: Ludger Feldkamper A l e x a n d e r S c h w e i t z e r A plea for the ministry of the open Bible - R a i n e r D i l i m a n n 11
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Dear Readers,
You have all been there. The Liturgy of the Word Is in progress. The lector is proclaiming a passage from the Old or New Testament that gives divine sanction to human slaughter, that justifies an act of national revenge, or that graphically depicts an apocalyptic catastrophe. And then comes the concluding formula: The Word of God - Thanks be to God. We have our explanations: the text reflects a stage along the way of the people of Israel, journeying toward its God; these passages must be understood in the overall context of the Old and New Testaments, in the sense of a "revelatio continua"; read in the light of Christian faith-experience, according to an allegorical-christological interpretation, even "un-christian" passages have their place in the canon of Holy Scripture. But an uneasy feeling remains, as does the fundamental question of how an entrance can be made into the heart of Sacred Scripture, in spite of its many difficult, inaccessible texts.
In his address to the 43rd plenary assembly of the Italian Bishops' Conference entitled "He opened to us the meaning of the scriptures", Cardinal Carlo Maria Martini pursues this question of how the meaning of Sacred Scripture is unlocked in a personal way, of how an inner access to the Bible might be possible. He does this by way of fundamental reflections of a highly personal character, and he draws conclusions for the various realms of Bible ministry. At the center of his reflections stands that personal familiarity, or contact with the text, which "confronts the meaning of the biblical text with one's own horizons of meaning".
Like Martini, Rainer Dillmann also emphasizes the importance of a personal, existential approach to the Bible, in his article "Plea for a Ministry of the Open Bible". The Bible does not reveal itself to a superficial reading; the Bible is open only to people who are willing to acquire some depth, to expose themselves to the Word of God and to bring this Word to bear on the reality that surrounds them. A lectio divina of this kind, notes Dillmann, implies an "integration of prayer and life". Herein lies a great challenge to those involved in Bible ministry, to those engaged in spiritual direction, and indeed to all Christians. An individual's own personal approach to the Bible can open the Holy Scriptures for others as well. In their own lives, Christians can make the power of God's Word shine for others as well.
The second part of this Bulletin is devoted this time entirely to news from the Federation. In addition to giving information on the activities of all the regional members, we will introduce new publications and materials for the biblical ministry. For future issues of the Bulletin Dei Verbum we plan a section entitled "members introduced". Members of the CBF can take advantage of this section to share insights into their work, thereby contributing to greater mutuality and cohesion within the Federation. I cordially invite all to send any article they would like to see published to the General Secretariat.
May God's Word become reality for all of us, may our lives be transformed into prayer.
Alexander M. Schweitzer
L' 3 I CATHOLIC BIBLICAL FEDERATION
Feature Articles
"HE EXPLAINED THE SCRIPTURE TO US" (Luke 24.32)
Address by Cardinal Carlo Maria Martini at the 43"^ General Assembly of the Italian Bishops' Conference 1997
In his address to the 43rd plenary assembly of the Italian Bishops' Conference in May 1997 Cardinal Carlo Maria Martini raises the question of how the reader can access the Holy Scriptures in a personal way. He does not ignore the difficulties of a close contact with the Bible in its entirety and he even speaks of the latter's "ugly" features. For pastoral praxis this means that one should apply one's efforts, with some discrimination, to those texts of the Bible that are best suited to transmit God's word in its "clarity". The text first appeared in Parola di Vita, Anno XLII, 4/ 1997, pp. 53-62.
Preface 1. PERSONAL OBSERVATIONS As the starting point of my reflecti passages in which charity is cen tral, the signs of love and forgive ons 1 should like to take an image: The Bible, evermore beautiful, ness, the majestic, more than hu Jesus explaining the Scripture to evermore difficult man greatness which speaks from the disciples on the Road to Em- the Passion Narrative. Moreover I maus. I should like to interpret the The more I get to know the Bible, the more beautiful it seems, but al remember many Pauline passages passage from the viewpoint of the where Paul emphasises the pri listeners, 'sad...as if blind, so that so the uglier. I apologise for using macy of the Gospel over the Law, a they did not recognise him'.It is the the word 'ugly' of something where primacy of grace over sin. There position of someone who hears the I have the role of a loving son. But even a mother can, over the years, are also many passages which are exegesis of Scripture with a burning not only difficult to explain, but heart (though without immediately acquire features which are less at hardly possible to read, difficult to realising it) but nevertheless finds it tractive, though she still earns our accept and to digest. hard to believe. It cannot have love. The more I perceive over the been easy for Jesus to convince his years those aspects of the Bible two companions, if the whole long which bring the light of Jesus to shine in our midst, the more I am journey, the shared evening meal and the breaking of bread were pained by the difficulty of Scripture, needed before their eyes were pages which one does not read or Many passages opened. The unfolding of the mea accept readily, and which fit badly of the Bible ning of Scripture requires a slow, into the image of a humble and continuous process which lasts as merciful Christ. What do I actually are hardly possible long as a walk from afternoon to mean by this? There are many pas to read, difficult evening, an image of our sages in the Bible (and I penetrate pilgrimage through life. It is a long deeper into them each day) which to accept road which we all follow, until the radiate great riches, where Jesus' moment when our eyes are opened voice can be heard leading us to and to digest to the vision of the Lamb who him. These are especially the Gos breaks the bread at the table of the pels, and particularly the Beatitu Kingdom. des, the whole Sermon on the Mount, the Parables, mainly those
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These passages speak a language Several Roads to Emmaus anticipation of the heavenly vision of force, describe massacres and and as a stimulus to prayer and murders as willed by God, and re My second personal observation is contemplation. late, unmoved, capital punishment that growing familiarity with Holy and divine vengeance. Such pas Scripture occasions the need to I h a v e h e r e d e s c r i b e d t h e t h r e e sages are not confined to the Old distinguish the different levels of classic steps of lectio divina, that is, Testament, but continue right the biblical text. In the approach to lectio, meditatio, contemplatio. I do through to the Book of Revelation. I the sacred text, and with it to Our not want to say that there are no mean the many passages (in Exo Lord Jesus Christ, we Inevitably other methods of lectio divina. For dus, Numbers, Leviticus, Chroni take different routes at different le this a comprehensive literature ex cles) which, on the whole, no lon vels, without the later ones ever re ists. I only wanted to establish that ger have a place In the liturgy but placing the earlier ones. It is as if the different steps of lectio, howe are accessible to anyone who hap there were not one road to Em ver they are named, gradually alter pens to open the book. If these maus but a whole network of roads. their significance, their importance passages already cause difficulty to I should like to distinguish schema on the spiritual road, until they me, and trigger off an instinctive re tically three phases or moments of make possible an encounter with sistance in me, then I ask myself approach to the Bible: Jesus. Then the text somewhat how they affect someone who does pales before the spiritual presence. not know Scripture very well, and Firstly the philological-exegetical Every pastoral approach to Scrip knows nothing about hermeneutics. way which is today easily accessi ture must keep this way in mind ble to all, thanks to multiple aids With quite a few readings, particu and encourage it, without insisting (commentaries. Introductions, dic too much on a definite scheme. We larly the extended second readings tionaries, atlases, encyclopaedias, on feast days, I long to look into must allow for the dynamic of pray CDs, etc). At this stage one be er which arises from the Bible, in people's faces and to ask mself comes aware of the enormous how much they will undnerstand of cluding all its detours and setbacks. riches contained in the texts, the those few lines which are already Therefore the encounter with Jesus vigour, even human and literary, difficult to read in the original con through the Bible is, in the end, al which will never be researched in text. Do people really listen? How ways a very personal adventure, a its entirety. can I manage, in my all too shorl lonely struggle with an angel, a journey with the Holy Spirit, where homily, to avoid even the worst mis Parallel to growing familiarity with understandings? Exegesis strug pastoral guidance could only indi the linguistic-literary aspect of the cate the general direction, disposi gled for centuries - like Jacob with Bible arises the need ever more the angel - with these texts, found tion and model. This is what hap forcefully to comprehend the mea answers and explanations by diffe pens in a School of the Word. rent methods, from the allegorical ning of the message and to com pare it to one's own frame of refe through the literary perspective to rence. The text remains a necessa relatio continua, etc. In the first part The Book and the Chalice ry point of departure and reference, of the document of the Pontifical Bi b u t f r o m i t a r i s e s a w h o l e s t r e a m o f blical Commission, The Interpreta A third observation: with the grow reflections, questions, analyses, re tion of the Bible in the Church, the ing familiarity with Holy Scripture plies which nourish the mind and various methods and viewpoints c o m e s t h e c o n s c i o u s n e s s o f h o w w a r m t h e h e a r t . T h i s i s t h e m o m e n t much the Bible is interwoven with are listed. But it cannot be denied when Jesus, on the road to Em that despite the great modernity, the whole action of the Church, al even 'postmodernity', appropriate maus, not only quotes passages ways present, beyond all differen from Scripture but reveals to the to many symbols and themes of the ces and oppositions (Scripture, tra disciples the connections and direc dition, writing, sacraments), behind Bible, numerous passages in Holy tion of its all-embracing meaning. all fear of fundamentalism and ex Scripture remain strange to us. Nei ther our mentality, culture nor lang treme movements (biblicism, gnos Eventually comes the moment ticism, etc.). Perhaps it can be re uage can come to terms with many when the text in its precisely and aspects of our religious sensibility. presented by an image used by a But disregard of these difficulties or objectively drawn contours tends to former Patriach of Venice, Cardinal become blurred, when it abandons, Roncalli. It is the image of Alpha neglect of them as banal does not contribute to treating the Bible in as it were, its material consistency. and Omega, or of Book and Cha such a way that it becomes the It is then that the person of the lice. 'In the work of a bishop and his place of a blessed encounter with Lord, the mystery of the Kingdom, priests the Holy Book, is like the Christ. shines through ever more clearly in Alpha. The Omega, on the other CATHOLIC BIBLICAL FEDERATION
hand, if I may employ this apoca I I . S O M E C O N S E Q U E N C E S F O R the Word of God. This text must be lyptic expression, is the consecra PASTORAL PRACTICE accepted as the Bible presents it, ted chalice on our daily altar. In the not as something absctract. It must b o o k t h e v o i c e o f J e s u s i s h e a r d i n From the foregoing personal obser be accepted with all its passages, our hearts, in the chalice Christ's vations which I have presented in the easy and the difficult ones, with blood, always a source of grace, schematic and allusive form, so as the pages where God appears as reconciliation, salvation of the to invite my listeners to find some speaker and those where human Church and of the whole world. Be echo in their own experience and beings speak to God, answer him tween these two poles all other let memory, I should like to deduce or simply talk to him, desperate or ters of the alphabet can be found. some pastoral consequences about angry, just as anyone talks to other But these are nothing unless they the way In which the Bible can lead members of the family, recounts are supported and upheld by both to a personal encounter with Jesus. sayings through which basic under extremes - the word of Jesus, In so doing I shall refer to the three standing becomes clear, or every which comes from Holy Scripture personal observations I have just day observations of the most varied and re-echoes in all statements of formulated, kinds. holy Church, and the blood of 1. The Bible constantly becomes Christ in the final sacrifice, as eter more beautiful and more difficult. Exegesis over the last fifty years nal source of grace and blessing' 2. There are several roads to Em- has made great strides, but much (ANGELO RONCALLi, La Sacrs Scrit- maus, or many varied attitudes to remains to be done concerning li tura e S. Lorenzo Guitiniani, Pasto the text. terary theories and theological per ral Letter, 1956). 3. The Book and the Chalice, or the spectives before we get to the root natural place of the Bible as a of subjects like oral tradition, signifi Taking up this image proposed by m e a n s t o s a l v a t i o n . cance of writing, various forms and the late Pope, I should like to say aspects of communication, narra that the connection Bible-Tradition tive perception, etc. It follows that and Bible-Sacraments, and most of 1. Three practical consequences we must be patient and accept that all Bible-Liturgy, is more than a of the first observation. not every question has a satisfac merely theological position. It is tory answer. We must also help all more a practical knowledge which Unity and awareness of limita seekers to distinguish what is clear tion from what is not, in humility and grows with time and experience and the grace of the Holy Spirit. But awareness of our own limitations. We must not deny the fact that the it does not grow merely by contro approach to the Bible as a whole is versy, nor by wamings of very real difficult and in some ways must al Clarity first dangers such as biblicism, a certain ways be attempted anew, as much intellectualism, or even gnosticism, for new generations as in the In pastoral practice we must do as for these cannot be overcome course of our own life. Difficulties, Jesus must certainly have done at merely by a hostile presentation. I resistance and rejection must be Emmaus: he helped the disciples refer particularly to a danger which taken into account, but should not first of all to see clarity and light, was rightly pointed out by one of surprise us too much. To overcome before drawing attention to dark the Regional Conferences, namely these requires from every new ge ness and shadows. The Church that the Bible, 'especially In some neration a renewal of patience and has always preferred certain pas groups, is considered more as an iove. In particular it seems that to sages or books in the Bible from edifying exercise than an authentic day we do not dispose of a rigorous which light was gathered to others. search for an opening onto the per theory of inspriation which could Although I am much in favour of a son of Jesus Christ'. Such snares answer exhaustively all questions lectio continue of the Bible as it oc- exist. They are best overcome by a asked by modern people with re constant pastoral approach to the gard to Holy Scripture. The theories The Church Bible, together with the local and established by the so-called biblical universal Church, with the help of question (see Providentissimus De- has aiways preferred the biblical Pastoral Letter. Not less us, 1893) remain on the whole va passages or books lid. On the other hand, new at Holy Scripture, but more and better in the Bible - such an approach to the Bible will tempts are welcome to find a mo s a v e u s f r o m d e v i a t i o n s w h i c h o c dern, or rather a postmodern, lan from which light casionally are to be feared and guage for the complex notion of a was gathered to others deplored. divinely inspired text, a text we call
Ir-'l 6 curs in the liturgy (and as it was de So it becomes obvious how impor were introduced at the time of the fended by that great lover of Scrip tant it is to show our faithful, with Second Vatican Concil. At services ture, Giuseppe Dossetti), I should the help of Bible Weeks and Bible of the Word I often have the Im like to say that getting to know the Courses, that the Bible is a struc pression that texts have been cho Bible is most of all getting to know tured reality, at different levels. It sen hastily from a superficial prefe the Gospels and Acts, familiarity requires a well-considered organic rence. They are often too long or with many Psalms, and with selec approach, rather than something too dense, and they are normally ted passages from the Pauline Epi uniform and monolithic, as certain for some reason hastily read out- stles, from Exodus, Isaiah and Ge charismatic groups sometimes sup only once, without regard for the nesis, always viewed against the pose. needs or the explicit or unspoken background of the death and resur questions of the faithful. The choice rection of Jesus. of texts for the liturgy of the Word is a d e l i c a t e d e c i s i o n a n d c a n n o t b e Any systematic guidance to Bible It Is most important left to chance. The basis for this reading must consider these main choice, as for the manner of pre points and this Chhstological key to t o s h o w o u r f a i t h f u l sentation and explanation, must be understanding which make it possi that the Bible is geared to the situation of the liste ble to bring together this rich and ners. Their understanding of the manifold world. On the other hand, a structured reality, Scriptures and their most urgent we must accept that we come near at different levels problems in life must be taken into to Christ through different historical account. and existential approaches in which the Bible is so rich. These must not be arbitrarily skipped. It Is as if the Promote an encounter with the unique word that God has spoken Lord in history. In a thousand different 2. Three consequences of the se places and contexts, in a thousand cond observation about the We must make the biblical text a different tone-colours, must be changing reiation to the text. grasped in the individual tones and companion for people in a truly spi their precise significance. Other Avoid schematic repetitions ritual way, a way which most of all wise the harmony which repeats promotes the knowledge of the In all activities of the biblical apos- the basic theme in an ovenwhel- Lord, rather than simply knowledge tolate we must above all avoid get ming modal multiplicity cannot be of the Bible. The purpose of the bi achieved. ting stuck In a certain pattern. blical apostolate in all its forms is Changing moods, different levels of not to create biblical experts, but understanding and capacity to assi The School of the Word milate must determine the ap men and women of prayer who let proach. A successful initiative (e.g. the Bible lead them to knowledge of The particular effectiveness of a a School of the Word) Is not valid the Lord who calls them in the real School of the Word must be noted. always and everywhere, so that it situation of their lives, here and A few central passages are chosen can be adopted in every situation. I now. Naturally we must avoid short and set into a wider context, as an have considerable hesitations cuts and must not give in to the il initiation and stimulus for a direct, about supposed recipes for suc lusion that from every page of the personal contact with the biblical cess. We must pay great attention Bible some spiritual fruit will grow. text. The School of the Word which to the constant changes in our tar We must bravely walk through the already exists in many dioceses - get-group, be it negatively (habit or labyrinth of history and biblical lan often as a bishop's direct initiative surfeit) or positively (the emergen guage, keeping the aim always be to youth - must not be confused ce of new existential questions). fore our eyes and trusting the po with exegetical reading, sermon or We must rethink our formulae and wer of that Spirit through which catechesis. All these forms retain activities regularly and question their full validity and significance. It them again and again. Scripture needs to be read and understood. The old wisdom of the should rather be an incentive for This applies also to the liturgy of Imitation of Christ remains still to those concerned. How do I find a the Word outside the Eucharist. At text which speaks to me personally, the moment these seem to me too day the golden rule for every ap by which I reach an encounter with stereotyped. They have lost the ca proach to the Word of God, 'All holy the Lord who speaks to me in and pacity to lead people really to the books are to be read in the Spirit in through the text? text, as was the case when they which they were written'.
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Formation of leaders liturgical celebration, with a special considerations. In my experience emphasis on the homily, the way of with the 'chair for non-believers', of A third consequence concerns the introducing catechesis, and gene which I shall say more shortly, it is formation of animators. Here too it rally the service of the Word, reli beneficial to harmonize both ways is chiefly a question of the spiritu gious teaching in schools. To these intelligently, with regard to the peo ality of these people in whom the I s h o u l d l i k e t o a d d l e c t i o d i v i n a i n ple concemed, their condition and wish to study the Bible, the desire common. the available time, even if the direct to share their knowledge with approach to the Bible has a F o r t h e s e a n d s i m i l a r f o r m s i s r e others, arises from their longing for strength and fascination which is levant: 'Every one of these ways an intimate knowledge of Jesus perhaps absent from the slow sy makes its own demands, but re Christ. Future leaders should ac stematic approach. quires also close connection with quire ail requisite specialist know other forms of expressing the faith ledge, including the study of biblical with which the Church accompa languages, even Hebrew, a tenden nies an encounter with the Bible'. A cy I observe more and more among The direct approach to the laity. With such a formation they further contribution from the bi are sure not to pick up incoherent, shops fits in here: In the biblical the Bible confusing elements, but acquire an apostolate the starting-point must has a strength and authentic motivation, so as to get to be already existing and unconte fascination know Jesus in Holy Scripture and sted premises, that is, premises to bring him to others. Places of which have their roots in Dei Ver- which is perhaps bum iste. I and which are there set training for leaders do not therefore a b s e n t f r o m t h e s l o w have the task of forming biblical out in more detail. It is a matter of scholars. We do need experts, but achieving a revaluation of the Bible systematic approach in two forms: in one, in the different special institutions are available for moments of the Church's life (litur them, and catechetical schools can make their own valuable contribu gy, catechesis), in the other, in a di tion. I am rather thinking of simple rect approach to the biblical text. I Practical examples for a diver should like to take up point 22 lay functions: leaders of Bible sified approach which neatly summarises what I groups, those responsible for the have tried to say, 'the approach to neighbourhood apostolate, or 'visi To end these considerations of the the Bible in faith is itself precious, ting helpers' in the forefront of the synthesis of the different ways I even if it is not closed in itself. It popular mission. In the last few should like to add a few practical must remain independent in its me years I have had the chance to get exaples of my experience of the dif to know many of these, and they thods, but also closely related to ferent forms of approach. I want to are all people hungry and thirsty for other forms of mediating the faith sketch out six situations: which are part of the Church's tra Scripture. It is now for us, by prayer dition (liturgy, catechesis). Two dif and a lived spirituality, to make this Holy Scripture and the search for ferent complementary ways to the the meaning good will blossom. reappraisal of the Bible are rele vant: the direct appraoch to the text Holy Scripture and catechesis for adults and the promotion of biblical com 3. Notes on the third observa ponents In other channels media tion, Book and Chalice. Holy Scripture and the family ting the faith, such as catechesis and celebration.' For an integrated way Holy Scripture and the ways of vo cation Then comes the problem of a prac The different methods of using the tical balance between these two Bible in pastoral care should com Holy Scripture and youth ways. Is it better to bring the so- plement each other so as to create called estranged immediately into Holy Scripture and the search for a common way which alone leads contact with the basic kerygmatic meaning to a full familiarity with the holy Bible texts or to lead them along book of the Church. The pastoral the systematic way of catechesis? In our big cities there are today ma writings of the Italian Episcopal It seems to me that the different so ny people who are seeking. I mean Conference mention four forms of lutions are not opposed but com mainly those who have had a Chri encounter with the Bible in the plementary, and that the decision stian education, but who have then, pastoral work of the Church: will always depend on practical sometimes quite early in life, turned
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away from the faith. The Italian groups,which does not show the rity, for example, they should reflect Episcopal Conference has asked it relevant continuity, and is not inte for a year (one Sunday afternoon self very seriously how they can grated into the religious structure of each month) on the Call of the pro help such people. I should like to the Church.' To me these house Bi phet Samuel and his life (1 Sam 1- put for-ward an initiative which I ble groups seem a very good 15). The contact with the Bible called somewhat provocatively the opportunity for our parishes as well sharpens the consciousness of the 'chair for non-believers', and where as for the whole diocese, as an op self, of one's own resistance and it is not primarily a matter of portunity for a wider public. I have anxieties, and puts the question: approach to the Bible. It starts from been doing this for some years in what does God want from me, in another point, namely from the Lent through my radio catechesis such a way that the personal deci reasons for loss of faith. People which is followed by hundreds of sion becomes easier. The method describe with great sincerity their groups in numerous parishes. This used is that of a long and often re way of life, see-king a meaning, achieves a formation in faith for a- peated lectio divina, practised first their problems and doubts. We dults which is not elitist, offers a in common, then in form of a perso cannot confront these people certain continuity, and fits into the nal prayer and finally in small straightaway with a page from Holy structure of Church life. groups with exchanges. Thanks to Scripture {in the sadness of the two personal accounts which I have re Emmaus disciples there was little ceived in all these years I have Holy Scripture and the family explicitly biblical) - in fact this been able to follow up the spiritual consequence will show itself This is one of the most difficult are way of more than a thousand relatively quickly. For even on those as. Some traditions - I am thinking young people, and reconstruct the encounters the Bible proves itself of the reading in common of the hi enormous difficulties which prevent quickly as a source for the great ar story of saints - have completely I n o u r t i m e s c l e a r a n d b r a v e d e c i chetypes of humanity, with expres disappeared, as also grace at sions of this kind. At the same time sive symbols for all forms of human meals. It is not easy to introduce I have been able to witness chan search for meaning. The starting- new habits. The diocese of Bozen- ges of position in the direction of point will not necessarily be a pas Brixen has committed itself most the imitation of Christ, at the begin sage from the Bible, as is the case energetically, where basic aids are ning of which stood the encounter with lectio divina, but rather doubts, handed out on a large scale, to en with the Bible. problems and questions which very able families to read the Sunday soon find their reflection in a page readings on the previous evening. Holy Scripture and youth or an image in the Bible, and will We must probably consider again lead some to thinking about them the practice of the rosary; this prac I have already mentioned the selves, others on the way to faith. tice of family prayer is still alive in Schools of the Word which are held some places and could be valuable in many dioceses and often by the as an Introduction to praying with bishop himself. In this 'school' are Holy Scripture and catechesls the Bible. experienced the power of the bi f o r a d u l t s blical word and the longing of young people for authenticity and I am impressed by the practice of Holy Scripture and ways of vo prayer. The same applies to quiet the so-called 'house Bible mee cation retreats with meditation on a bi tings' which present a new form of blical passage. It is important in all adult catechesis. They arise gene Very useful was the following at these approaches to the text that rally from the preparation of popular tempt: a group of young people they create a climate of reflection missions, or as a result of them, aged 17-25 (about 150-200 each and enable young people to let sometimes spontaneously. In these year) carry on for a year a living re themseivs be addressed personally groups, led by animators with their flection on spiritual vocation. These by the word of the Bible. They dis own formation, there is at the be are young people who want to fulfil cover, as 1 have often been told, ginning a passage from the Bible, the will of God without compromise that God really speaks about me after which the participants can turn and who do not exclude any call and to me In this text. We must cer to structured catechesis. In this coming from God, but who are as tainly trust again the ability of the connection I was surprised by the yet unclear about the future. They young to develop honest interests remark of a Regional Episcopal submit themselves for a year to a from apparent alienation and apa Conference which regretted the rule of life and prayer, and receive thy, if they have the feeling that 'atomisation of the biblical apos- spiritual guidance, i try, with the there is a text where I can find my tolate, mostly restricted to a few help of Scripture, to bring some cla self, a text which carries the fascl-
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nation of a story and the progress san radio broadcasts on the Chris- to be awoken. Now I know that the to a predestined conclusion, which tology of John's Gospel. The letter truths of my religion are not specu requires, here and now, honest came from a man of 50 in a Bible lations of my intellect, but realities answers. group, whom I do not know perso which are closely linked to my nally. To the question what a shep heart, my human nature. Now I no herd of souls expects when he longer feel alone, I know that Jesus III. CONCLUSIONS wants to bring the Bible to people is with me, I know that 1 can find in he writes: Holy Scripture, in the magisterium May I be allowed two concluding of the Church, answers to my dee points? The first I take from a con "In these weeks of encounter, rea pest needs." tribution to regional conferences ding, listening and discussions, I which, I think, resumes the mea have rediscovered a great truth, un I wish that our words and attempts ning of my talk. It is said that this derstood and completed with new towards a biblical apostolate may gathering should emphasize that in knowledge -1 need Jesus. He is the always find hearts so ready to re the belief of the Church and in the way for me, truth, life, bread and ceive the seeds of the Word. reading of the Bible In the context light. Without him I would be lost, in of prayer and conversion the ans him and through him my life gains (Transl.: Henry Wansbrough) wer lies to the urgent needs of the infinite worth, my daily actions be new evangelisation. This is parti come jewels of mysterious eternal cularly relevant for the request to beauty. What is so beautiful about it form a laity mature in the faith, able is that it comes to me spontaneous to translate the Bible into today's ly from the heart, thanks to your world, as well as the request, thoughts. Eminence, as if this truth against all modern tendencies to had been slumbering, only waiting relativistic and syncretlst religiosity, to strengthen the faith in Jesus as the One Saviour of the world.
The second conclusion is based on a letter which I received recently during Lent. It concerns my dioce
10 BULLETIN DEI VERBUM g a g f f T i r - ^ " . T j ™ - " ^ ; r ]
A P L E A F O R T H E M I N I S T R Y O F T H E O P E N B I B L E by Rainer Dillmann^
Using Mk 2:1-12 the author outlines a method of fectio divina. This particular method enables a sustained contact with the passage, an almost interpersonal relationship with the Gospel text that leads in the end to concrete decision. The personal access to the biblical text is however ultimately not a question of method; the personality of the person Involved in the Bible ministry plays a central roll. Diilmann thus calls for a thorough rethinking of the text in terms of pastoral application, and - as a presupposition for an effective Bible ministry - the spiritual director's own reading of scripture as lectio divina.
Evety Christian needs a pastorate dogmatic constitution Dei Verbum. by frequent reading of Holy Scrip of the open Bible. This can be de This states, among other things. ture, acquire the supreme advan veloped in two directions, firstly so The Church has always revered tage of knowing Christ (Phil 3.8). that in pastoral practice people are Holy Scripture, since it unceasingly Ignorance of Scripture means igno offered the open Bible so that they receives from the Table of the Word rance of Christ'®. Therefore 'access may find In it strength and courage, the Bread of Life and presents it to to Holy Scripture must remain wide consolation and hope for their faith. the faithful. In this, together with sa open for all the faithful'''. In this way Secondly, so that those responsible cred tradition, the Church has al the Second Vatican Council stres for pastoral practice, men and wo ways seen and still sees the high ses the significance of the Bible for men, themselves open the Bible est guiding principle of its faith, for the Church. The Church is the com and receive from it impetus and sti it allows the Word of God to be munity of those who together hear mulus for pastoral work in our time. conveyed directly and the voice of the Word of God and act upon it. Both components will here be de the Holy Spirit to be heard. Thus all Not only should the contents of the veloped and their pastoral implica Church proclamation must be nou Scripture be accessible through the tions shown. It seems apposite to rished by Holy Scripture and guided proclamation, but such proclama start with a brief look at the theo by lt'2. Holy Scripture offers the tion 'through Scripture is built into logical basis for such a pastoral Church 'support and life'. For Chris the Church as an institution itself. practice. tians It is 'strength of faith' and an Lastly, the Council defines the 'inexhaustible source of life'^. Church from the hearing of the Word of God. What is relevant for Taking its cue from Leo XHI, the the Church as a whole applies also Council then describes the study of F r o m t h e B i b l e to the individual Christian com Holy Scripture as the 'soul of sa munity. cred theology' and goes on to say we receive that 'the service of the Word also, In this way Dei Verbum laid the the an Impetus that Is pastoral proclamation, cate- ological foundation by formulating chesis and Christian instruction, ga the principles which characterize a and stimulus thers from the Word of Scripture pastorate of the open Bible and f o r t h e healthy nourishment and holy which are indispensible for this, strength"*. According to the will of namely the personal efforts of pa pastoral work the Council 'all clerics, especially storal workers, men and women, priests and others who as deacons through intensive reading and study or catechists, according to their of Scripture as the community of commission dedicate themselves to the faithful. the service of the Word, should ap 1. Vatican i! on the Word of God ply themselves to Holy Scripture by 2. Consequences for a Ministry constant sacred reading and of the Open Bibie The Fathers of the Second Vatican thorough study'®. Council discussed fully the value of The high position and value at Holy Scripture in the life of the But not only those engaged in pro tached to Scripture by Dei Verbum, Church, as well as the necessity claiming Holy Scripture should read and the accompanying hope of a and principles of its interpretation. it. The Council further admonishes revitalization of Christian life, stand The results were formulated in the that 'all Christian believers should. in stark contrast to the facts. The
11 CATHOLIC BIBLICAL FEDERATION
majority of Catholics, now as for and ministry God has manifested Lectio divina comprehends three or merly, have achieved no more than himself to us human beings in an perhaps four steps, lectio, medita- limited access to the Bible. If Scrip incomparable way. Christian life tlo, contemplatio (reading, medita ture, as the Council asserts, is 'the consists in following Jesus. Imita ting, praying) or lectio, meditatio, highest guiding principle of the tion and discipleship are, according oratio, contemplatio. The document faith', it demands an intensive rea to the Gospels, an expression of a of the Latin American Association of ding of the Bible not only by those life of faith. From the beginning the Religious Orders (CLAR) puts who by their position are committed Christian community has also seen these four steps into concrete to proclamation, but also by all Jesus as the pastor who took to terms: Christians. But this presumes also himself human nature, and par 'the trust of their hierarchical ticularly the abandoned, the lonely reading: to familiarise oneself with Church In the believers' sense of and the weak. We who are accus the Word, to ponder on it and to faith, since they are not only al tomed to formulate everything in know the context lowed, but explicitly recommended abstract notions and concepts may reflection: to enter into dialogue to read Scripture'. regret this, but In fact it is an advan with the text, to make it real tage. Stories are the medium prayer: to implore, to praise, to re Consequences ensue for pastoral through which culture passes on its peat it to oneself practice. Therefore I would like to conceptions of values. In the same contemplation: to discern, to turn formulate the following thesis: way the presentations of the Gos the text over, to savour it®. Every pastoral practice must be bi pels offer the same concrete ex Not every reading of Scripture is le blically oriented. Pastoral practice pressions of aims and values which must both follow the model of Je are to be addressed and realized in ctio divina, not even every kind of sus and also work with the Bible, in pastoral action. From the model of spiritual Scripture reading or pray this way it wili direct and accompa Jesus pastors of past ages have erful Bible reading. Cardinal Martini warns explicitly against this danger. ny the faithful in reading the Bible. learnt. On this model of Jesus pas Nor must it be confused with Scrip Dei Verbum is itself an invitation to toral performance must today also ture reading or study. Lectio divina the constant reading and medita be oriented. is 'the knowledge of the Bible nee tion on Scripture as a means to a For the practical realisation of this ded for daily living in order to find renewal of Christian parishes. the right way'. The text must be model of Jesus 1 should like to re Evangelii Nuntiandi completes and read over and over again, always turn to the familiar Church tradition deepens this teaching. The encycli of lectio divina. This implies a defi spelt out anew. Only in this way can c a l d e s c r i b e s J e s u s h i m s e l f a s ' t h e the momentum, the outlines and nite methodical procedure and very first and greatest proclaimer of the symbolism of the text be disco helps to pray 'according to a me the Gospel'®. Emphasis on these vered. Carlo Martini compares this ideas is an important element of the thod within the rhythm of life'. Lec tio divlna keeps close to the biblical procedure to viewing a picture. First new evangelisation undertaken by one sees superficially, one disting text, penetrates ever more deeply the Fourth Plaenary Assembly of uishes shapes, symbols, colours into it, and links it to personal ex the Catholic Biblical Federation in and light effects. Only slowly does its biblical pastorate. The Church perience of life. one begin to grasp, penetrate ever Fathers of course pursued this me more deeply into the picture so that thod in their exegesis and interpre full understanding becomes pos tation of Scripture. The Church of sible. I should like to demonstrate the twentieth century must, simila Lectio divina this manner of reading from Mark rly, follow the model of Jesus if it is 2:1-12, the Healing of the Lame to accompany men and women of keeps dose to Man. the twenty-first century and show the bibiicai text, them meaning and purpose. This Mark's story is composite. Verses must now be further developed. 2-5a and 11-12 can be considered penetrates as a healing story, verses 5b-10 as ever more deeply a controversy. Yet the two genres 2.1 Concentration on the Model of into it, and links it make up a whole, for the probative Jesus force of the arguments in the con to personal troversy is based on the healing of Without the person of Jesus of Na the lame man. zareth and the confession of the Ri experience of life sen Christ Christian faith, hope and The story takes its origin from the love are unthinkable. In Jesus' life conflict which arises between Jesus BULLETIN DEI VERBUM
and the scribes. The decisive factor come isolated and themselves in nents. Finally it is the strategy of which brings the conflict to a head the end become lame. integration which gives people, in is Jesus' word to the lame man, view of a chronic marginal situation, The text offers readers, men and 'Your sins are forgiven' (v. 5). What a social and emotional stability. women of very different characters, is strange for the modern reader is Everyone must achieve this reflec a rich repertoire of roles. In this way understandable from the perspec tion personally. Only then can an the conflict can once more be play exchange with others occur. tive of the Jewish doctrine of retri ed out and lived through by the rea bution. Illness points to a disturbed der. Since Jesus is clearly the main A frequently heard objection to this relationship with God. When Jesus actor, the text contains the chal kind of consideration of the biblical t e l l s t h e l a m e m a n t h a t h i s s i n s a r e lenge to remember in similar en text is that the vertical plane, rela forgiven, he does not look at the ill counters to orient oneself on Jesus' tionship to God, is not accounted ness in isolation, but considers the role, to be close to the other, to of for. Was not the first move Jesus' man in his totality, in his physical, fer the other forgiveness and hea pronouncement of forgiveness to emotional and religious feelings. ling. Every of us can make room in the lame man? Such a line of argu What Jesus really grants this man o u r o w n l i v e s f o r t h e e f f e c t s o f ment misunderstands two things: is not only a new relationship with God's forgiving and healing word. God and the healing of his physical firstly, the text takes for granted the idea of the Jewish teaching on retri infirmity, but the experience of emo In a similar encounter the reader bution, that illness is a punishment tional security and a new commu can hardly avoid taking up a posi for sins committed. With this pre nity. tion. The reader's own personal at titude constitutes the adoption of a supposition the forgiveness of sins is the condition for healing. Se T h i s e v o k e s a r e a c t i o n f r o m t h e position. Anyone who withdraws scribes of the Pharisees. In their from fellow human beings is placed condly, biblical tradition distingui protest they refer to religious tra in the role of the scribes; anyone shes the vertical from the horizontal ditions and convictions, 'Who but who turns to people In the spirit of plane, but does not separate one God can forgive sins?' (v. 7). In this the Gospel takes on Jesus' role, from the other. Indeed, the authen way they deny Jesus the compe and so allows people to have some ticity of a claimed relationship with tence to approach the lame man In part in God's kingship. In solving God is proved by the living out of this way, or rather are convinced the conflict the scribes pursue a relationships with other people. t h a t i n h i s b e h a v i o u r J e s u s s e t s strategy which can be called dema Faith must be concretely expressed himself against God himself. 'He is rcation and exclusion. Its effects by personal relationships. Every blaspheming' (v. 6). But they do not are social and emotional destabili- love of God must prove itself here formulate their protest openly; they siation. Jesus sets against it a and now. This is the decisive im show an inner resistance, they pon strategy of integration. The conflict petus of the biblical message. der silently in their hearts (v. 6). Je is not denied nor swept under the sus brings the conflict into the carpet, but a different soiution is of To this is added prayer. Through it I open, 'Why do you have these fered. By the forgiveness of sin can give thanks for the understan thoughts in your hearts?' (v. 8). communion with God is re-establi ding and experience gained. But Now the conflict can begin and be s h e d . T h e s i n n e r n o w o b t a i n s a worked out. prayer can also be complaint and new place in the community of earnest intercession in a totally God's children, experiencing in the In his argument Jesus adopts the hopeless situation. end a social and emotional stability position of the scribes in concluding in a chronic marginal situation. from the lower to the higher. He Last of all follows contemplation. puts himself on the same level of Reading is followed by meditation. This consists in movement beyond ideas and arguments as his oppo This is a phase of reflection and the text into one's personal expe nents. His position becomes intelli appropriation of the values presen rience. In connection with Mark 2:1- gible to them and his arguments ted in the text. In Mark 2:1-12 this is 12 the conflicts within one's own clear. Jesus' arguments contain the the experience of being emotionally community come to the fore - par invitation to the scribes to give up secure in a new community which ticularly those which are still topical. their role as opponents. He shows Jesus grants the lame man, and The following questions can be put: them that by their refusal to accept which helps him to overcome his the lame man as a full member of lameness. Then also there is the 1. is this an open or hidden con their religious and social community uncovering of a hidden conflict and flict? they are in danger of tying their with it Jesus' argumentation hands in dealing with sick people. through which the scribes are invi 2. how was this conflict triggered They lose their freedom to act, be ted to abandon their role as oppo off?
13 CATHOLIC BIBLICAL FEDERATION
3. what are the arguments on one Satan. In the strength of his spirit different groups and special mini side and the other? he went, according to Luke's Gos sters in the parish, such as Caritas 4. what Is my role in this conflict? pel, into the synagogue on the sab groups, visiting groups and others, bath to read the Scripture to them, should also be accompanied by 5. am I free or have I already for to proclaim the Word of God and to common lectio divina. Such a pa feited my freedom? show the reality of the message storal guidance of groups must contained therein (Luke 4:16-30). start from their concrete questions 6. what solution is offered in the We are still a long way from such and problems. The analysis of the spirit of the biblical story? intimate knowledge of the biblical actual situation must take prece texts as Luke represents for Jesus. Lectio divina leads into a concrete dence over the reading. Elements decision. It proves itself to be a tool Otto Knoch reported as late as of lectio divina can also be fitted for planning and reflection in one's 1992 an unfamiliarity on the part of into meetings of parish committees own pastoral action. This can take many Catholics, particularly with such as pastoral councils and the Old Testament, the Epistles of place together with other pastoral others, by opening them with a brief the New Testament and the Book of co-workers, men and women of the scriptural stimulus. I want to men Revelation. He saw this principally tion only incidentally the existence parish or the deanery, as much as alone. In this way Jesus' example as a failure on the part of those pa- of Bible groups and courses; they becomes reality in concrete pasto storally responsible for liturgy and have their own justification. They ral practice. preaching. Even if here the blame are now fairly widespread and have is attributed to pastors somewhat found a place in many parishes. A Cardinal Martini has formulated, hastily, and the accused understan wealth of different materials and aids exists. Unfortunately Bible stu with reference to his practice in Mi dably protest, Knoch has, in my lan Cathedral, the real relevance of opinion, drawn attention to a weak dy in the parish is often identified ness. Despite the new order of rea with such groups, so that Bible stu lectio divina, and, in my view, the decisive element of Jesus' exam dings which opens up the Old Te dy is considered as one task stament directly, there are few pa among others. The model sketched ple. The success of his achieve rishes where all three readings are out and favoured here, a biblically ment ties In the fact that we do not used on Sundays and Feastdays. oriented pastoral practice based on present to the young a catechetical The Old Testament mostly falls by lectio divina, sees Scripture as the teaching or preach to them. We the wayside. This shortcoming must foundation and source of all pasto show them a way to assimilate the be withstood in order to familiarise ral activity and as an integral ele text personally. With regard to pa the faithful with Scripture. The pos ment of all pastoral practice. storal practice this means that Je sibilities offered by the Sunday and sus' model does not offer a univer weekday readings should be used sally obligatory pastoral concept more intensively than hitherto. nor a methodological tool. Through Only in the Interplay the text it provokes our creativity between and imagination, and thus contri The Second Vatican Council insis ted on the Sunday homily^°. It butes considerably to rejection of the biblical Word should not be renounced without ossified forms and to liberation from and real life very serious reasons. However, ho empty notions. It involves but does not enslave. mily must be distinguished from ex can egesis. The latter is an Important aid for proclamation and cateche- the Word of God 2.2 Working with the Bible sis. John Paul II rightly reminds bi shine into our blical scholars to contribute to prea This orientation to personal pasto World ral action through the example of ching the Word of God by either gi Jesus seems to me the indispen- ving part of their time to this service sible condition for a concrete use of or by having good links with those Conclusion the Bible in the community. Jesus who fulfill this office'^. The Pope is himself acted according to the will thinking of appropriate outlines of of God and only in this way could sermons and other aids. The per The question of the pastoral prac he proclaim the will of God to peo sonal practice of lectio divina is an tice of the open Bible is not a me ple in word and deed. This is why important school for the proper pro rely confessional matter nor a the Gospels record that Jesus went clamation of the Word of God, and matter of a method, it is a question into the desert before his public mi cannot be replaced by any aid, of the inner attitude of the respon nistry and was tempted there by however useful. The work of very sible priest. His readiness to ex-
14 BULLETIN DEI VERBUM
pose himself to reality wherever he is the only means to keep in mind may find himself, and to allow the the one really necessary thing, and Word of God to throw light on de among the many tasks which fall to 'The following reflections were first pressing and joyful realities, is de a priest not to miss out on the most given as a talk and were re-worked for cisive. From his example people decisive. This is how Cardinal Mar publication on the basis of the ensuing will learn also to put their own con tini sees his own practice of lectio discussion. crete experience under the Word of divina as a bishop. ^Del Verbum No. 21 God and to reflect on it. ' ' D e i V e r b u m N o . 2 1 This Is the way to learn how the ^Dei Verbum No. 24 Our pastoral practice must be so Church is to be understood as ® D e i V e r b u m N o . 2 5 organised that women and men of ®Dei Verbum No. 25 our times can enter into a relation listening to the Word of God. Only in the interplay between the biblical ' ' D e i V e r b u m N o . 2 2 ship with the Word of God in the bi ® D e i V e r b u m N o . 7 Word and real life can the Word of blical tradition with all their joy or God shine Into our world. The in- ^Bulletin Dei Verbum 22,8-15 and 23, sadness, their hopes and anxieties. culturation of the Gospel into the 4-8. This requires a re-thinking of our modern world can become reality. '"Sacrosanctum Concilium, nos 51 and pastoral concepts. Global pastoral 52 strategies are not required, but the "Address to the Biblical Commission priest's personal reading of Scrip on 23.4.1993, printed in Dei Verbum ^ (Transl.: Henry Wansbrough) ture in the form of lectio divina. This 28, 9-12. CATHOLIC BIBLICAL FEDERATION
Life of the Federation
.5 w <
1998 a one year Bible course will be given that is explicitly addressed to women. Many have already en rolled. 25 places are reserved for Tamil speaking participants.
of the Afxii tribe has dedicated him self for more than twenty years to In addition to this course there have also been the following biblical pa the phonetic transcription of the tri storal activities in Tamilnadu, which bal language. A few years ago he in-cludes 15 Catholic dioceses: completed a translation of the - A two year correspondence Bible The People's Republic of China Psalms in Afxil. Religious literature, course, which began at the begin catechetical materials and above all A large part of the twelve million who the Bible in the local language are ning of 1997 and has arrived at 13 of 21 teaching units and at the New belong to ethnic minorities In the b a s i c c o n d i t i o n s f o r t h e m i s s i o n a n d Testament. About 4300 persons of province of Yunnan in south-west the life of Christian communities. all levels are taking part in this China live widely dispersed in a course. mountainous area. Although the India - In addition to diverse publications official language of the country, such as introductions and commen Mandarin, is taught in the schools, in For 16 years St. Paul's Bible Insti taries on the Gospels and the every day life, because of weak or tute in Madras has organized a Psalms, St. Paul's Bible Institute non-existent school instruction, the yearly Bible course in the Tamil lan has starled a biblical pastoral pe local languages alone are used. guage for lay people and members riodical "Vivlia Virunthu". It is ad Therefore the translations of the Bi of religious orders. In addition to dressed to the people in the local ble in the diverse minority languages central biblical themes this year, the are of great Importance. The Bible In 25 guest teachers are offering the Tamil language. - The ecumenical Bible translation the local language gives the people following courses: sociology of the In Tamil has sold very well in the access to the Word of God without Bible, the Bible and Spirituality, the last two years. This is a further sign regular care from priests and Bible and renewal movements, the of the great need for religious litera catechists. Bible and Church history, etc. In ad ture and of the strong interest in dition there is an introduction to Bi A Franciscan priest, who has ble instruction for children and questions of the faith. worked for many years In the bor youth. The participants in the der region between China and course have the opportunity to ga F u r t h e r i n f o r m a t i o n : North Vietnam with the Miao tribe, ther practical experience during a St. Paul's Bible Institute has translated the Bible into their one week session in villages wor language. Many thousand volumes king with the different groups, in the Poonamaliee, Madras - 600 056 are currently in circulation among multireliglous and multilingual con India the Miao. A priest who is a member text of the Indian population. Also in Tel.:-H 91-44-627 23 95
16 ¥ BULLETIN DEI VERBUM
Pakistan the theme "The Word was made and also published a number of flesh, that we might have life to the useful materials, among others, a The Catechetical Center of Karachi full" spawned many activities. A Bi guide for a self-study of the Gospel celebrates its silver jubilee in 1998. ble workshop dealt with the theme of Mark in Urdu, designed specifi It was founded at a time when al of the seven-step method of Bible cally for Bible-study groups in pari most all of the country's private sharing, house evangelization, and shes. schools were transformed, by go methods of Bible sharing for chil vernment order, into state schools, dren. A national bible seminar trai F o r f u r t h e r i n f o r m a t i o n : and the Catholic Church thus lost ned people for bible work in the pa its ability to pass on the Faith rishes. Besides this, the Cateche Catechetical Centre Karachi through religious instruction in the tical Center organized programs for P.O. Box 7172, Karachi - 74400, C a t h o l i c s c h o o l s . families, e.g., courses for marriage Pakistan The national Bible Year 1997 with preparation, seminars for couples Tel: -h92-21-566 02 28; on the theme "Bible and family", F a x + 9 2 - 2 1 - 5 6 6 0 2 2 8
♦
(0 o
F u r t h e r i n f o r m a t i o n :
Camps Bibliques Assomption - B.P. 584 Cidex 1, who have undertaken the organi Adidjan, Ivory Coast zation of the Bible camps is espe Tel.:+225-42-10 20 cially worthy of note. They have Fax: +225-42-10 20 established a coordination commit tee and have set for themselves the The Ivory Coast following objectives: they are re Swaziland sponsible for their own instruction Last year, twenty-five parishes from in the Bible, they set a schedule for I n t h e i r p l e n a r y a s s e m b l y i n five West-African countries establi brief meetings in the course of the Manzini, Swaziland, which took shed what are called Bible camps. year, undertake searches for relia place on 7-12 June 1998, the More than 300 ministry leaders ble speakers from outside, provide bishops of sou-thern Africa, of the were able in this way to reach 2000 for informational exchange and so-called IMBI-SA region, worked children and young people. In the organization, and look into the on the theme 'The Power of God's city quarters of Abijan, these chil possibilities of financial assistance. Word". The result was an increased dren and youths will bring God's T h e y h e l p p a r i s h e s t h a t a r e awareness of how central a role Word into their families. The "small conducting Bible camps for the first Scripture plays in all pastoral Christian Communities" too are ta time; the older group-leaders help undertakings, responding as it does king part, in a variety of ways, in the new ones learn techniques like to the hunger and thirst for God's the preparation and implementation pantomime, drawing, small group Word that is in the world. The of the Bible camps. The engage direction, and the running of the bishops made the following ment of the young group-leaders Bible camps. recommendations:
17 CATHOLIC BIBLICAL FEDERATION ™sJHeaeBBBB63e$m
- Once a year the Sunday liturgy and understanding of the Bible. in Evangelization" and "Passing on should be celebrated as a feast of This will prevent believers from joi God's Word to the People". G o d ' s W o r d . ning sects that interpret the Bible in - The Bishops' Conference should a fundamentalistic sense. F u r t h e r i n f o r m a t i o n : - The bishops recommend that can encourage Bible conferences on the Word of God at the diocesan or didates for the priesthood be nou Biblical-Pastoral Service IMBISA national levels in connection with rished by an ongoing and careful P.O. Box 1139, Harare, Zimbabwe. t h i s f e a s t . study of the Scriptures through lec Tel.: +263-4-33 67 75; 33 69 08; - The bishops promise to send tio divina and other Bible-reading Fax: +263-4-33 69 09 priests, religious or lay people for methods, and that they apply the Bible training, such as the courses fruits of this study to their lives. provided by IMBISA DEI VERBUM. - Each Bishops' Conference is This will insure that the entire Bible summoned to reflect on how the ministry of the Church will be im biblical apostolate in each diocese bued with the Word of God. can be made more effective, espe - The preachers of the Word should cially by nominating contact-agents receive a solid education, and the for the leaders of the Bible ministry message they proclaim should be a t t h e l e v e l o f I M B I S A - o r t h e B i highly esteemed. shops' Conference. - The Bible should be made avail - The bishops recommend to the able to all believers at an affordable Secretariat of the Bishops' Synod price. that a future Synod be devoted to - The bishops recommend that ma the themes "the Roll of God's Word terials be made available that will give believers a better knowledge
ftI' I
Boiivia
We have received material worked ways for a group of eight persons. the Apostles and the Gospel of out by the Comislon Episcopal de Each Bible meeting will have its Luke. theme highlighted by a colored po Catequesis y Biblia of the Bolivian Bishops' Conference for the Bible ster. Part II is a director's manual The Comislon Episcopal de Cate Month, September 1998. The Bible for the leader of the Bible groups. quesis y Biblia of the Bolivian Bi Month is in preparation for the year shops' Conference has come out 2000, under the motto: "Where the A follow-up course, designed speci with the first issue of a Bulletin Holy Spirit is, there is the People of fically for people who have already which will serve as a forum for God", and is taking its inspiration participated in an intensive Bible those active in Bible ministry. The from the Scriptural saying: "I will course, will take place from 17-18 Bulletin is called Palabra (=Word) pour out my spirit upon your sons August in Cochabamba, on the and invites reader contributions and daughters" (Acts 2:17). The theme: 'The Holy Spirit in the work f r o m t h e a r e a s o f c a t e c h e s i s a n d material consists of two parts: Part I of St. Luke." The goal of this course pastoral work with the Bible. It is a c o n t a i n s i n s t r u c t i o n s f o r f i v e s e s is to provide a deeper knowledge of platform for reflection, education, sions with various scriptural texts the Bible, with special focus on the and information, and should pro on the theme "the Holy Spirif, al work of the Holy Spirit in the Acts of vide a stimulus for catechesis. BULLETIN DEI VERBUM
F u r t h e r I n f o r m a t i o n : great interest and try to help to Throughout the country the Catho make the Bibie accessibie as a lic Church makes use of the Bibie Conferencia Episcopal Boliviana, basis for and concrete help for week; for the first time in 1997 ex Comision Episcopai de Catequesis everyday life. tensive materials were made avail y Bibiia able for this occasion, which are Caile Potosi, 814, 6to piso, "in these courses group discussion addressed to aii groups of peopie: Casiiia 7857, La Paz, Boiivia piays an impor-tant roie. We seek children, youth, theological stu Tei.: +591-2-37 98 87, 32 45 35. 35 to move from the iife-experience of dents, and priests. The reactions 70 21; the peopie to the biblical themes. were overwhelming: enthusiasm Fax: +591-2-37 73 65 That is not easy because the and gratitude from every corner of majority of the peopie can read and the country, it is a question of in Nicaragua write only with diffi-cuity. So it is troductory material that can be essentiai to iisten weii and from the used by interested persons and 40 Bibie Courses were given in 6 of experiences and questions of the groups as reading and study helps the 8 dioceses of the country iast people to find an entry into the a n d a s a b a s i s f o r B i b l e d i s c u s year; aiso in 1998 courses are be bibiical text." sions. The communities of SVD ing given in many parishes. The missionaries and of the Holy Spirit members of the Bibie center in fyia- Sisters organized in addition the Chile nagua hope, with the heip of in sixth Bible month on the theme: terested iaity, to stimuiate a reai Bi "Do you really know me?" The ba bie movement. 51 peopie from aii in Chiie an awaking can be sensed sis of the course was the Gospel of the countries of Centrai America in the poiiticai and in the ecciesias- Mark. Corresponding to the goal of took part in the first intensive Bible ticai areas; above aii, the iaity are the evangelist to make Jesus of course in September 1997. asking for an increased participa Nazareth known to his contempo tion. Peopie want to become in raries, the Bible month seeks to An SVD missionary reports that volved, to take over responsibility. provide access to Jesus as a per there is "hunger" for the Bibie in the The demand for Bibie courses as son in his mission, his message, Nica tribe. Bibie courses arouse basic education and further educa and his divine nature. The need for tion is enormous. Peopie are see religious nourishment, the hunger king direct access to the Bibie. Not for the Word of God is great. Bible a few are taking up the offer of dif work and Bibie materials already ferent sects in which Bible work is heip to alleviate it. But much more emphasized. religious nourishment will be nee ded.
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0) Q. O
3 U1
The Czech Republic
In June 1997 appeared the first headings: Practical guides for Work cribes and analyzes the various "Biblical Pastoral News", a periodi with the Bible, News from the coun methods of bibllcai-pastorai work cal of the Czech Biblical Associ try and from the whole World, help and contains many practical exam ation in Budweis. The periodical will ful bibliographical references. ples. appear twice a year. The first issue is devoted primarily to the 5th pie- The book on method, "Zugang zur Thanks to the assistance of the nary assembly of the Catholic Bi Bibei" (=Access to the Bible), by pubiisching house of the Carmeli blical Federation of Hong Kong Anneiiese Hecht (Kathoiisches Bi- tes, a Czech translation of the se (1996). From the second issue (De beiwerk, Stuttgart), has appeared in ries "Stuttgarter Kleiner Kommentar cember 1997) come the following the Czech language. The book des z u m N e u e n T e s t a m e n f i s u n d e r
I CATHOLIC BIBLICAL FEDERATION
way. The commentaries on Mat Slovenia Evanglle et Vie" passed away on thew and Mark are already avail 19 November 1997. When, In 1968, able; Luke and John are at the prin Bozja Beseda Danes is the name the then Secretariat for Christian ter's, and the commentaries on of the 16-page quarterly of the Slo Unity under the direction of Cardi other New Testament writings will venian Biblical Association In Llu- nal Bea suggested a meeting of all follow. bljana. This Issue of January, 1998, those Involved In biblical apostolate provides Information, among other — a meeting which led to the The director of the Czech Biblical things, about the long-distance Ca founding of the World Catholic Association emphasizes that Inter tholic Bible course which, with Its Federation for the Biblical national contacts, especially those 450 participants, Is finding a good Apostolate (WCFBA) — Fr. Du Bult within the Central European sub- reception. The quarterly also con w a s t h e r e , a n d h e c a n t h u s b e region, are a great help for the work tains an on-going series on the described as a founding father of of the Czech Biblical Association. theme "Bible and Youth", and In ge the Federation. Fr. Du Bult For example, the appearance of the neral It focuses on themes of Bible deserves all our gratitude for his Indian theologian and dancer, Fr. ministry. effective engagement. Francis Barboza, SVD, who Inter prets biblical passages In classical F u r t h e r I n f o r m a t i o n : F u r t h e r I n f o r m a t i o n : Indian dance, was a highpoint. In terms of effective publicity, in the Slovensko Bibllcno GIbanje Service Biblique Evanglle et Vie program of the Czech Biblical Asso Dolnicarjeva 1, 61000 Ljubljana, 8, rue Jean Bart, 75006 Pahs, ciation. Slovenia France Tel.:+386-61-131 42 78, 132 51 05 Tel.:+33-1-42 22 03 89 F u r t h e r I n f o r m a t i o n : Fax: +386-61-133 04 05 Fax: +33-1-42 22 68 99
Ceske katollcke bibllcke dilo Kanovnicka 14, 370 01 Ceske France Budejovlce, Czech Republic Tel.:+42-38-635 21 09; Fr. Michel Du Bult, OP, one of the Fax: +42-38-635 21 09; founders of the French biblical- E-mall: [email protected] pastoral service "Service Biblique
(0 O "O ■ o Lebanon When the Bulletin of the Middle- East sub-region with the other sub- bibllques"), which were held for the first time during the Christmas ho East subreglon was launched In regions of the Federation. lidays of 1997 on the theme "Mi 1991, It consisted of but a few pho racles and Signs of Scripture". tocopied pages. Since then It has The Assembly of the Catholic Patri become a full-blown magazine, archs and Bishops of Lebanon The number of biblical specialists which. In the Arabic edition, con dealt In their 1997 meeting with the among priests, religious and the tains more than 40 pages. An ab question of how God's Word can be laity has doubled since the begin breviated edition appears in made more accessible to the Peo ning of the biblical-pastoral in Leba French, which expresses and fos ple of God. The decision was made non. This period has also seen the ters the connection of the Middle- to organize Bible days ("journees rise of numerous new centers of re- 20 BULLETIN DEI VERBUM ligious education. At present, Leba Syria Further information on the Middle non has 25 such centers. The East: broadcasts of a religious radio sta In Syria, yearly Bible retreats are tion are heard throughout Lebanon held in a number of cities. This year P. Pau Feghaly and a good part of Syria, and a te the focus will be on the Acts of the Subregional Coordinator of the Mid levision station, Tele-Lumiere, Apostles and the effect of the Spirit dle East broadcasts a variety of biblical pro In the Church, in line with the Year Institut Saint Paul, Harissa, Leba grams. The 6th Biblical Congress of of the Holy Spirit in preparation for non the Middle-East will be held in Le the year 2000. Tel.:+961-9-83 12 59; banon from 24-30 January 1999; Fax: +961-9-90 38 18 the theme will be the Gospel of John. ♦ {Transl.: L. Maluf / M. Sheridan) 21 CATHOLIC BIBLICAL FEDERATION B o o k s a n d M a t e r i a l s Frltzleo Lentzen-Deis: S. J., Co- work-book also contains sugges tact with God's Word. With its va mentarlo al Evangelio de Marcos, tions for the use of the material. ried format, the book is directly re Modelo de nueva evangelizacion. lated to the Young People's Bible: Editorial Verbo Divino, Estella, For information and ordering: La Biblia del Joven, Seleccibn de 1998, (480 pages). This commen Textos Biblicos. Editorial Verbo Di tary on Mark's Gospel, which ap La Casa de la Biblia, Mayor, 81 vino, Estella, Spain 1985, and is a pears here in a new edition, was E-28013 Madrid, Spain valuable didactic help for the young written as a "commentary for pra Tel: 34-(9)1-542 24 58 people who read and pray this Bi xis" and was worked out in Latin Fax: 34-(9)1-559 17 71 ble. America as a model for group Bible reading. In addition to analysis at The Comision Episcopal de Pasto For information and ordering: the syntactical and semantic levels, ral Biblica has published the mate each periscope is supplied with ob rial of the third National Congress Comision Episcopal de Pastoral servations on the intended prag for Bible Ministry, which took place Biblica matic effect of the passage as well. from 4-7 August, 1997, In Guadala Avenida Lindavista 109, In a novel way, the commentary jara, Mexico, under the title: Col. Tepeyac Insurgentes thus holds together the strictly Jesuchristo, Plenitud de la Reve- 07020 Mexico, D. F. historical-critical work on the Bible lacion y Clave de Interpretacion Tel: 52-5-781 40 24 with an emphasis on the way the de la Sagrada Escritura, Mexico Fax: 52-5-781 40 52 text engages each Bible reader. 1997 (Jesus Christ: Fullness of Re The work has also now appeared in velation and Interpretative Key of Instrumentos para Leer-lnterpre- German: Frltzleo Lentzen-Dels: Holy Scripture). Following an intro tar la Biblia (Instruments for Rea Das Markusevangellum,Eln Kom- duction to the theme, the 120-page ding and Interpreting the Bible) is mentar fur die Praxis. Published Spanish language monograph con the name of a booklet (11 pages) by Eleonore Beck and Gabrlele tains the three major papers of the that has been published by the Miller, Verlag Kathollsches Blbel- congress: Jesuchristo, Plenitud de Centre Biblico Verbo Divino in Ecu werk, Stuttgart, 1998 (360 pages). la Revelacion y Clave de Interpre ador. Various methods of reading tacion de la Sagrada Escritura, Je the Bible — the historical critical The Spanish publication of the Ca- suchristo, La Biblia-Palabra de Dios method, the sociological, symbolic, sa de la Biblia: El Evangelio del y Palabra humana (The Bible - contextual, psychological, feminist Esplritu, Cuatro Seslones de For- Word of God, and human word). La and fundamentalist interpretations, m a c l d n s o b r e l o s H e c h o s d e l o s Biblia en la Vida de la Iglesia (The and also the lectio divina method - Apostoles, Editorial Verbo Divi Bible in the life of the Church). all are compared to the various in no, Estella, 1998 (140 pages), struments of an orchestra. The (Gospel of the Spirit, Four Lessons Likewise published by the Comision booklet explains the structure and on the Acts of the Apostles) is con Episcopal de Pastoral Biblica was aims of each method and invites ceived as a work-notebook. In the the Spanish language booklet Los the reader to employ the various four addressed themes — the Holy Jovenes leen la Biblia, Dinamicas methods with reference to a single Spirit, the Christian community, de trabajo para la Biblia del Joven, biblical text (Mk 1:16-45). Biblical Christian mission, and Christian Comision Episcopal de Pastoral Bi interpretation is compared to an or preaching — texts taken from the blica, Mexico 1998 (Young People chestra with many instruments that Acts of the Apostles are carefully Read the Bible, Work-Instructions puts to music songs of life and of worked out. Each of the four les for Young People's Bible). With hope. Normally we play only one or sons contains material for group- questions, cross-word puzzles, a two instruments. This booklet will work, commentary on the text in song collection, texts and prayers foster acquaintance with as many question, and suggestions for fur that provoke further thought and instruments of Bible reading as ther reflection. The entire material reflection, this booklet inspires and possible. is praxis-oriented and is eminently encourages the reader of the Bible suitable for group-work, for ongoing for young people to playful and at Another publication of the Equipo educational week-ends, etc. The the same time more profound con Biblico Verbo Divino in Ecuador, 22 BULLETIN DEI VERBUM consisting of thirteen individual Chapter 3 consists of five booklets people and his plan" and "the Gos booklets, subdivided into five chap and deals with the Old Testament pels". ters, serves as a guide through the d i v i d e d a s f o l l o w s : entire Bible. Chapter 5 consists of four booklets - History and personalities of the and treats the following themes: Chapter 1 is devoted to background Old Testament knowledge: the origin of the Bible, - Exodus, a mountain In the middle - History and personalities of the its authors, places of the Bible, lite of a plain: It Is about our experien New Testament; rary genres, inspiration and revela c e s w i t h f r e e d o m - The way of the first communities tion, Canon, etc. Chapter 2 deals - In search for the meaning of life (Acts of the Apostles) with the various ways in which the (Gen 1-11) and the various possibi - P a u l a n d h i s c o m m u n i t i e s biblical text can be used in a group lities of interpretation - R e v e l a t i o n setting {Bible sharing, drama based - The Prophets, men of God and on the Bible, treatment of the bi men for the people Ordering and further information: blical symbols of a scriptural text, - T h e B o o k o f W i s d o m exposition of the social, ideological, Centro Biblico Verbo Divino political and economic dimensions Chapter 4 includes two booklets, Apdo. 17-03-252, Quito, Ecuador of the text). with the titles "Jesus: his land, his Tel: -^593-2-569 318; Fax: +593-2-566 150 ♦ I peared. For further Information and order ing: In Surinam, the New Testament has For further information, contact: been published in Sarnami. Sarna- Verbum Bible, B. P. 7463 Kinshasa, mi is the language of the country's Catholic Media Network (CaMeN) Republique Democratique de Con population that are of Indian origin B o x 6 0 7 go and Is spoken by about 150, 000 Kumasi, Ghana people. In the Dutch Antilles, the first com The deutero-canonical part of the plete edition of the Bible in Papia- Bible is currently being translated mentum, a Creole language spoken by an inter-confessional team into by about 260,000 people, has also Asante Twi, a language spoken in appeared. Ghana. The books of Tobit, Daniel and Wisdom have already ap ♦ (Transl.: L. Maluf/ M. Sheridan) CATHOLIC BIBLICAL FEDERATION m The Catholic Bibical Federation (CBF) is a world-wide association of Catholic organizations committed to ministry to the Word of God. At the present time, the CSF membership includes 89 full members and 216 associate members coming from a total of 123 countries. The activities of these organizations include the preparation of Catholic and interconfessional Bible trans lations, the propagation of Bibles and in general the promotion of a deeper understanding of the Holy Scrip ture. The CBF promotes the bibical pastoral activities of these organizations, provides a forum for the world-wide sharing of exeriences in the field, searches for new ways of bringing the joy of God's Word to the faithful throughout the world. The Federation seeks collaboration with the representatives of bibical scholarship as well as with Bible Societies of various confessions. In particular, the CBF works toward the promotion of the reading of the Bible within the context of concrete life situations and the training of ministers of the Word in this direction. The ministry to the Word of God is ministry to the unity of and communication between human beings. A world which grows together with the help of modern communications and yet continues to show signs of hate and distruction needs more than ever words of peace and fellowship with God and with each other. Wilhelm Egger, Bishop of Bozen/Brixen, President of the CBF