BDVd 2015 E ct1...BDV digital English Edition 2015, n. 102 – 103 — 5 — CBF Action Plan 2016– 2021 CBF Action Plan 2016 – 2021, approved by the Plenary Assembly 18-23 June

BDV digital Bulletin Dei Verbum English Edition 2015, n. 102 – 103

IX Plenary Assembly Catholic Biblical Federation

The Word of God — Source of Evangelization

BDVdigitalisanelectronicpublicationoftheCatholicBiblicalFederation,

GeneralSecretariat,86941SanktOttilien,Germany;[email protected],www.c-b-f.org.EditorialBoard:ThomasP.OsborneandChristianTauchnerSVD

Translations:MichaelJamesLigaBankBICGENODEF1M05IBANDE28750903000006459820

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Editorial

“Grace andpeacebe yours fromGodour Father and from the Lord JesusChrist!” ImakemyownthegreetingoftheapostlePaultothefaithfulinPhilippiasIaddressyouinthenameoftheCatholicBiblicalFederation.AlsocontainedinthisapostolicgreetingisourprayerthatourworldmaybereceptivetothepeacethatGodconstantlyoffersus.Weuniteourselveswiththemanyvictimsofpoverty,war,discrimination,injustice,ex-clusion,inequality,humantrafficking,displacementandenvironmentalcatastrophesaswepraywithIsaiah,“letjusticedescend,Oheavens,likedewfromabove,lettheearthopenandsalvationbudforth.”MyelectionasPresidentoftheCatholicBiblicalFederationbroughtmemuchtrepida-

tion.Buttheassemblyheld last June2015inNemi, Italyturnedmyfear into joyandIwouldlikeyoutoshareinit.ThegeneralassemblytestifiedtothecommunionoftheUniversalChurchintheWord

ofGodand in thecommonmission tobring theGospel to theendsof theearthaswecommemoratedthe50thanniversaryofDeiVerbum.Thedelegateswereenrichedbytheexchangesthatdemonstratedthecreativityandboldnessanimatingthebiblicalaposto-lateinvariouspartsoftheworld,whilehumblyadmittingtheneedforconstantpurifica-tionandrenewal.Anothersignofcommunionwasthealmostunanimousvotebythedelegatesinfavor

of thenew constitutionof theCatholicBiblical Federation.A fewmonths laterwe re-ceivedtheofficialrecognitionfromthePontificalCouncilforPromotingChristianUnity.ThehandofGodhasbeenguidingustowardsrenewal.Finally theassemblyarticulateddirections forour commonmission.Weshouldex-

ploremore deeply and creatively the basic insight ofDeiVerbum andVerbumDominithat the biblical apostolate should animate thewhole pastoral life of the Church. Thememberorganizationsofthefederationarealsocalledtoworkcloselywitheachother,tosharebestpracticesandresources.Biblicalscholarsandpastoralworkerscouldmu-tuallybenefitfromeachother’sexpertiseandexperience.ThesettingupofschoolsforbiblicalstudiesandfortranslatorsoftheBibleindifferentlanguagesisworthpursuingascollaborativeeffortsbetweenmember-organizations.Havingsharedwithyouourjoy,Inowclosewithawordofencouragement:“Devote

yourselftothereadingofScripture,topreachingandteaching.Attendtoyourduties;letthemabsorbyou,sothateveryonemayseeyourprogress”(ITimothy4:13-15).Icom-mendyoutotheLordandtoHisgraciousword.

+LuisAntonioG.CardinalTagleArchbishopofManilaPresidentoftheCatholicBiblicalFederation

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Final Message of the IX Plenary Assembly At theendof the IXPlenaryAssemblyof theCatholicBiblicalFederation(CBF), thepartici-

pantsfrom63countries,arepleasedtosharewiththewholeChurchoursincereattitudeofgrat-itudetoOurHeavenlyFather,inChrist,theWordofLife,forgrantingustheexperienceofnewinitiativesforthemissionentrustedusbytheChurch.InaugurationoftheAssemblyTheAssemblywasheldattheAdGentesCentreNemi(Italy)duringthedays18–23June2015.

ItsopeningcoincidedwiththepublicationoftheEncyclicalLaudatoSi’,whosefoundationistheWordofGod.In the firstworking session, theunanimousapprovalof reforms to theConstitutionunder-

linedfortheentireAssemblytherenewalandsoundfoundationsoftheCBF.PapalAudienceOnJune19wewerereceivedbyPopeFrancisataSpecialAudienceandwithhischaracteris-

ticwarmth,herespondedspontaneouslyandaffectionatelytothegreetingofthenewPresidentof theCBF,CardinalLuisAntonioTagle.He illustrated forusmovingly thepathofmartyrdomwhich theChurchmust undergo as it “goes forth”, in the spirit of humility of the apostle Paulwho,farfromtakingprideforwhathehadsufferedinproclaimingtheGospel,confessedthat"heboastedonlyofhisownweakness.”"IpreferaChurchbruisedinaccidentsratherthanaChurchsickfrombeingshutinonitself,"

thePope toldus;and thenheadded: "TheWordofGodisnotsomethingthatmakeslifeeasy,italwaysputsusintodifficulties"."Oneofthethingsthatworriesmealot,”healsosaid,“istheper-functoryproclamationof theWordofGod in thehomily.Doeverythingpossible tohelpdeacons,priestsandbishopstotrulydelivertheWordofGodinthehomily.Itisasacramental.Speechesarenotsacramentals."ContentsIn the following days, Professors Nuria Calduch-

Benages (Italy) and Maricel Mena López (Colombia)honoured us with incisive presentations that helpedfocus the Assembly on its theme: The Word of God,sourceofevangelization.The address of Cardinal Luis Antonio Tagle offered

usachallengingguidinglightonthedirectiontheCBFisinvitedtotakeinthenextsixyears.TheCardinalinvitedusto:–Developabiblicalvisionofnatureandtheearthas God's creation; – Propose biblical pastoral pro-grammes thathelpmakesenseof thesituationsof suf-fering and injustice; – Contribute to the celebration oftheHolyYearofMercythroughthedevelopmentofbib-licalinputs;–Stimulateamoralperspectiveinspiredbybiblicalwisdom to help the search for an economy forthe commongood that excludesno one; –Offer reflec-tionson family issuesandtheirproblems;–Encourageyouthministry imbuedwith biblical spirituality for to-day's digital culture; – Inspire popular piety with the

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BibleandCatechesis;–Providebiblicalreflectiononthethemeofthecity,tohelpfindwaysofevangelizationinurbancentres;–ContributefromtheBibletotheevangelizationofculturessoastorespectsensitivitiesandculturalvalues;–Provideabiblicalspiritualitythathelpstosus-tainthehopeofpersecutedChristians.CelebrationsDuringthedaysoftheAssemblyweexperiencedthepresenceoftheHolySpiritandhisinflu-

enceoncreationofanatmosphereofconviviality,brotherhoodandprayerthatfilleduswithjoyandinspiredustostrengthenCBForganizationaswellastheBiblicalAnimationofallPastoralLife(ABP)inourregions,sub-regionsandindividualChurches.Inafestivereligiousatmospherewecommemoratedthe50thanniversaryofthepromulga-

tionof theDogmaticConstitution"DeiVerbum"ofVaticanII.ThisConciliardocumentchangedthevisionof Scripturewhichuntil thenhadprevailed in theChurch.Themost radical changewas a new paradigm in the understanding of Divine Revelation, understood not as themerecommunicationoftruths,butasadialogueof friendshipbetweenGodandhumanity.Thisfun-damentalchangerevolutionizedCatholictheologyandpastorallife.TheCouncilteaches:«In Sacred Scripture, the Fatherwho is in heaven comes lovingly tomeet his childrenand talkswith them» (No. 21). «In this revelation, the invisible God (Col. 1:15; 1 Tim1:17), moved by love, speaks to humans as friends (Ex 33:11; Jn 15:14-15) and livesamongthem(Bar3:33)sothatHemayinviteandtakethemintofellowshipwithHim-self»(No.2).

From theheartof thisConstitutionwasbornBiblicalPastoralLife, considered today,not a

pastoralministry"alongsideotherformsofpastorallife,butasBiblicalAnimationofallPastorallife”(VerbumDomini73-75;90-95;cf.ConcludingDocumentAparecidaNo.248).TheCatholicBiblical Federationalsohad itsorigins in this sameConstitution:On16April,

1969, BlessedPopePaul VI established it in order to implement "DeiVerbum", and especiallyChapterVIon"SacredScriptureinthelifeoftheChurch."ConclusionWithtrustinGod,theMercifulFather(2Cor1:3),weassumeasBiblicalFederationthechal-

lengesofanewchapterinevangelization(EG1)inthecontextofaneweracharacterizedbytheimmensewonders thathumanity isdiscovering inGod'screation,butwhere there isalsopre-sentsocialexclusion,widespreadviolence,especiallyviolenceagainstwomenandchildren,thepoweroftechnologythatparadoxicallylinksusbutalsomakesusmoreindividualistic,thefever-ishpursuitoffrivolouspleasures, terrorismand fratricidalwars,mixedwithreligiouselements,particularlyintheMiddleEast.InanactofsolidaritywiththesistersandbrothersoftheChurchesofNepal,followingthere-

centearthquakethathitthecountry,acollectionwastakenupintheChristiantradition.WeinviteallpastoralworkerstoserveasinterpreterstoalloftheWordofGod,previously

listenedto,meditatedupon,lived,celebratedandwitnessedto(EG174).

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CBF Action Plan 2016 – 2021 CBFActionPlan2016–2021,approvedbythePlenaryAssembly18-23June2015inNemi(Italy)

Tobetter coordinate their activities andwork together toward commongoals, delegates frommemberinstitutionsoftheCatholicBiblicalFederation(CBF),metattheNinthPlenaryAssem-blyinthecityofNemi(Italy)on18-23June2015,attheendofwhichtheyapprovedthe"CBF2016–2021ActionPlan".As theCBF is anorganization comprisingautonomous institutions, thisplan isnotnormative,butratherconstitutesthereferenceframeworkfortheactivitiesoftheinstitutionsaffiliatedtotheCatholicBiblicalFederationwithinthedifferentregions,subregionsandzones.MemberinstitutionsoftheCatholicBiblicalFederationareinvitedtoconsiderthisframeofref-erencewhenpreparingtheirannualschedulesandit isrecommendedthatregions,subregionsandzonesdeveloptheirownshortandlongtermactionplanswithinthisreferenceframework,sothatwecan,asaFederation,worktowardscommongoalsandfurtherenhanceourcontribu-tiontothedevelopmentandstrengtheningofthebiblicalanimationofthelifeandmissionofourChurchinaccordancewiththeConstitutionoftheCatholicBiblicalFederation.Presentedbelow[nextpage]istheoutlineandthedetaileddescriptionofthemainpointsofthe"CBF2016–2021ActionPlan"approvedattheNinthPlenaryAssemblyinthecityofNemi(Ita-ly),18-23June2015.1.CoordinationOneof themainpurposesof theCatholicBiblicalFederation is the coordinationofobjectives,strategies,activitiesandworkof itsmembers inorder toachievecommongoals.For thispur-pose,variouslevelsofgovernanceandadministrationhavebeencreated.1.1.OrgansofGovernmentandAdministrationAccordingtotheConstitutionoftheCatholicBiblicalFederationgoverningbodiesare:

• ThePlenaryAssembly(Art.17);• TheExecutiveCommittee(Art.23-32);• TheAdministrativeBoard(Art.33-40).

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Chargedwiththeadministrationof theCatholicBiblicalFederationandthecoordinationof itsactivitiesarethefollowing:

• TheAdministrativeBoard;• TheGeneralSecretary(Art.49-55);• RegionalandSubregionalCoordinators(Art.63-70).

ThepowersoftheseconstitutionalorgansoftheCatholicBiblicalFederationandtheirinterde-pendenciesandcoordinationaresetoutintheaforementionedarticlesoftheConstitutionoftheCatholicBiblicalFederation.The CBF relates to the Vatican through the Pontifical Council for Promoting Christian Unity(PCPU) (Art. 4) and it is the office of thePCPU throughwhich all legalmatters areprocessedwiththeVaticanand/orotherinternalbodiesoftheChurchorinternationalinstitutions.1.2.PartnersInthedevelopmentofitsactivitiestheCatholicBiblicalFederationpursuesdialogueandcoop-erationwithvariousdenominational,interfaithorcivilagenciesandinstitutions.1.2.1.BiblicalinitiativesTheConstitutionoftheCatholicBiblicalFederationinvitesandencouragesitsmemberstopro-mote"Aconstructivedialoguebetweenscientificexegesis,theologyandBiblicalPastoralMinistry,interconfessionalandecumenicalcooperationinBiblicalPastoralMinistry"(Art.10.6).InthefieldofecumenicalcooperationinBiblicalPastoralMinistrythenaturalpartnerisUnitedBibleSocieties (UBS).Toexplorewaysofcooperationandbettercoordinatejointandsimilarinitiatives between the Catholic Biblical Federation and United Bible Societies the followingcommissionscreatedinthecontextofthejointmeetingofdelegatesinRomeattheendof2013arerecognizedandaffirmed:

• CBF-UBSLiaison;• CBF-UBSBiblicalTranslationsForum.

These spaces clearlydonotexclude specific ecumenical cooperation initiativesundertakenbymembers of the CatholicBiblical Federation at the local, national or regional level, but ratherwillcontributetotheirbettercoordinationandarticulation.1.2.2.FinanceTheCatholicBiblicalFederationisanon-profitassociation.Itsincomederivesfrommembershipfees,donations,earningsandgrants.InordertofinancetheactivitiesofitsmemberstheFedera-tionmaintainscollaborationandhasthesupportofthefollowinginstitutions:

• ADVENIAT(Germany)• DeutscheBischofskonferenz(Germany)• ErzbischöflichesOrdinariatMünchen(Germany)• Misereor(Germany)• MissioAachen(Germany)• MissioMünchen(Germany)• PontificiumOpustopropagationeFidei(Vatican)• Renovabis(Germany)• UnitedStatesConferenceofCatholicBishops(USA)

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2.EvangelizationThe emerging priority of the Ninth Plenary Assembly of the Catholic Biblical Federation heldunder the theme "Sacred Scripture source of evangelization – ‘What we have seen andheardweproclaim’(1Jn1,3)"istheBibleinEvangelization.ForthenextsixyearstheneedistointensifyeffortstomaketheBibletrulythesourceandfoundationofthelifeandmissionoftheChurch.2.1.Commissions(dimensions)ofworkTomeetthisobjective,8commissionscorrespondingtovariousdimensionsof lifeandpastoralactivityoftheChurchwerecreated:

• Bibleandevangelization;• Bibleandcatechesis;• Bibleandfamily;• Bibleandyouth;• Bibleandmigration;• Bibleandcharity;• Bibleintheformationofthelaity;• Bible and interreligious and interculturaldialogue;

• BibleandBCCs.The purpose of these commissions is to provide aspace for interregional and intercultural dialogue,reflectionandproductionofmaterialsinorderto:

• contributearticlesandtrainingmaterialsineachofthesepastoraldimensions;

• facilitatedialoguebetweenthebiblicaldimensionandtheotherdimensionsoftheor-ganicpastorallifeoftheChurchforthedevelopmentofaBiblicalAnimationofallPas-toralLife(VD73;EG174);

• createandpromotebiblicalpastoral formationprocessesandspaces ineachof thesepastoraldimensions;

• prepareLectioDivinamaterialsthataddressthesespecificissuesinordertoofferthemtodifferentparishgroupsandecclesialmovements.

It isnot intendedtopressallmembersoftheFederationtoworkineachandeveryoneofthecommissions/dimensions but rather to create platforms and spaces to channel, unify andstrengthen the activities already developed by various institutions in different regions, whilefacilitatingandenhancingreflection,trainingandproductionofmaterialsforthecommonbene-fitofall.2.2.WorkmethodologyTo launch thisexcitingnew initiativewithin theCBF thiswillbedone inseveral stagescorre-spondingtotheinternalcharacteristicsofeachregion:

1. Initiallymember institutionsof theCatholicBiblicalFederationwillbe invited todis-seminate information among theirmembers about the existence of these spaces andtheywillbeinvitedtoparticipateintheareathatisofinteresttothem.

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2. CBFRegional and Subregional Coordinatorswill closely accompany and facilitate thecreation of theseworking groups and reflectionwithin the region/subregion and/orwithinthevariouslinguisticareasofthesameregion/subregion.

3. Oncethesegroupsarecreatedasmallcoordinatingcommitteewillbeestablishedforeachtohelptoavoidsingle-personcoordination.

4. Eachgroupwillestablishitsownworkdynamic.ToavoidduplicationandtheincurringofadditionalcostsvirtualworkmethodologywillbeusedusingthespacereservedformembersonthewebsiteoftheFederation(http://www.c-b-f.org),socialnetworksandotherspacesandelectronicmedia.

5. With the assistance of the General Secretary of the Federation the Coordinatorswillhelpgroupstoestablishcontactsandexchangematerialswithsimilargroupsinotherregions/subregionsorlinguisticareas.

6. Thegroupcoordinatorswillsubmitabriefwrittenreportof theactivityof thecorre-spondingRegional/SubregionalCommittee tobe included in theannual reportof theRegion/Subregion.

3.TrainingBiblical formation at various levels and coordination in regions and zones is one of themainactivitiesoftheCatholicBiblicalFederation.Membersof theCatholicBiblicalFederationconductvarious trainingactivitiesatnationalandzonallevel.DuringtheNinthPlenaryAssemblythecommitmentofthemembersoftheFedera-tioninthisfieldwasreaffirmed.TheGeneralSecretariatprepares,sponsorsandpromotescoursesofferedattheglobal,regionalandzonallevel.DuringthenextsixyearstheGeneralSecretariatoftheCatholicBiblicalFedera-tionwillpromoteasaprioritytwotrainingopportunities:AnacademicMastersProgrammeinBiblicalPastoralMinistry(MBPM)andatrainingcourseforbiblicalanimators–the"DeiVerbumCourse".3.1.MBPMTheMastersinBiblicalPastoralMinistry(MBPM),thevisionofwhichoriginatedduringtheten-ureof theActingGeneral Secretary,Prof.ThomasOsborne in response toa request that camefromAfrica,isdesignedforincumbentsorthoseinterestedinholdingthepostofCoordinatoroftheDepartmentofBiblicalAnimationorPastoralMinistryat thenationalordiocesan levelorwithina congregationorprovince/regionof a religious congregation.The first stageofdevel-opmentofthistrainingofferisundertheresponsibilityoftheLuxembourgSchoolofReligionandSocietyincoordinationwithitsacademicpartnersinKenya,underthepatronageandincollabo-rationwiththeGeneralSecretariatoftheCatholicBiblicalFederation.TheGeneralSecretaryoftheCBFisamemberoftheHonoraryBoardofTrusteesofthisprojectandtheGeneralSecretariatisassistinginseekingfinancingfortheprojectanditspromotionamongmembersoftheCatho-licBiblicalFederation.Initsfirstphase,thecoursewillbeofferedthroughBICAMtomemberinstitutionsoftheCatho-licBiblicalFederationoftheAfricancontinent.Infutureyears,whentheprogrammeisupandrunning,itisexpectedtospreadtootherregions,suchasAsiaandLatinAmerica.To enable the participation of more persons whomight be interested in this kind of biblicaltraining,theonlinedistanceoptionwillbegivenpreferencewhenthedefinitiveformatforthisdegreeisdeveloped.

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3.2."DeiVerbum”CoursesAfterthesuspensionofthethree-month"DeiVerbum”Course,conductedannuallyfrom1987inNemi(Italy)asajointinitiativeoftheBiblicalCatholicFederationandtheSocietyoftheDivineWord (SVD) there is an evenmore urgent need to provide the opportunity for training at theregionalandzonalleveloftheFederationforfuturebiblicalanimatorsinparishesanddioceses.Similarcourses,alsocalledthe"DeiVerbum"Coursebutwithareducedmonth-longprogramme,havealreadybeen introduced–at the initiativeofbiblical scholarsandcentresofbiblical for-mation of the Society of theDivineWord (SVD)–and have been ongoing for several years insomeAfricancountries:Zimbabwe,GhanaandtheDemocraticRepublicofCongo.Currently,withtheauthorizationofthelast Plenary Assembly of the CBF, andincludedinthe2016–2021ActionPlan,theGeneralSecretaryistakingstepstolaunchsimilarcoursesinotherpartsofAfrica – East Africa(Kenya) and Fran-cophoneWestAfrica–, India, thePhil-ippines and in at least three zones ofLatinAmerica.Initsinitialphasetheseinitiatives have been launched withinthe General Secretary’s own portfolioandwithout additional costs, but onceup and running, for each one of thesecourses,inadditiontothecontributionoftheparticipantsfinancingforeachofthesewillbesoughtbyrecoursetodonoragenciesandothersourcesoffinance.4.BibleTranslationsAwareness of the need for more attention in the CBF to the area of Bible translations wasbroughttothePlenaryAssemblyofNemiespeciallybydelegatesfromAfricaandAsia.Itsimpactwassopowerfulthat it founditsownplace inthe2016–2021ActionPlan.Sofartwoconcreteinitiativeshavecrystallizedwithinthisdimension:4.1.CBF-UBSBiblicalTranslationForumThecommissionwhichwasbornintheCBF-UBSjointmeetingheldinRomeinOctober2013toseek to coordinate common initiatives for the InternationalYearof theFamily, aims to share,coordinateand,asfaraspossible,jointlycarryoutallCBFandUBSinitiativesinthefieldofBibletranslations.Thiscommissionisformedofonedelegatefromeachregionfrombothparties.Themeetingsarescheduled on an annual basis betweenMarch and April to coincidewithmeetings of the De-partmentofBibleTranslationsofUnitedBibleSocieties.4.2.School(s)ofBibletranslatorsThis programme stems from the need for the Catholic Biblical Federation and the CatholicChurchingeneraltopaymoreattentiontotheproblemofBibletranslations.SofartheredoesnotexistintheCatholicChurchanytrainingcentreforpersonsspecializinginBibletranslationsandcoordinationofneweditionsoftheBibleinvernacularlanguages.TheprogrammeinitiatedbytheCatholicBiblicalFederationstartingwithAfricaispartofalarg-erproject–AfricanBibleInstituteinNairobi,Kenya–whichisintheveryearlystageofdevel-opmentbySECAMthroughtheBiblicalCentreforAfricaandMadagascar(BICAM).TheGeneralSecretaryoftheCBFasexofficiomemberofBICAMand–beingtheonlyremainingmemberoftheformer"AfricaTaskForce"–trusteeoftheBICAMpropertyinNairobi,isindirectlyinvolved

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intheimplementationofthisprojectwhichseekstocreateacentreforbiblicalformationwithtwodepartments:

• TheTrainingDepartment–withthe"DeiVerbum"Courseasamainactivity;• TheSchoolofBibleTranslators–withaviewtopreparingbiblicaltranslationsbyCath-olicsand/ormakeamorequalifiedcontributiontoecumenicalBible translationscar-riedoutbytheUBS.

In thenext stages it is envisaged that similar centreswill be established in the regionsof theFederationwheretheneedforformationofBibletranslatorsismosturgent.5.PublicationsTheCBFGeneralSecretariat,learningfromthenegativeexperiencesofthepast,ispresentlynotengagedincostlyandriskypublishing.Publishing initiativeswillbechannelledthroughanewplatform–theCommissionofCatholicPublishers,whichisbeingpromotedbetweenpublishersalready affiliated to the Catholic Biblical Federation and other Catholic publishers involved inthefieldofdistribution,disseminationandbiblicalanimation.TheCBFGeneralSecretariatcontinuestoberesponsibleforthepublicationoftheBulletin,nownamedBDVdigital,andispromotingandintensifyingthepresenceoftheCatholicBiblicalFeder-ationontheInternet.5.1.CommissionofCatholicPublishersTo encourage and facilitate contacts between the various publishing houses operating in theCatholicworldbegunbypublisherswhoarealreadyaffiliatedwiththeCBF,theCommissionofCatholicPublisherswasestablishedatthelastPlenaryAssemblyinNemi.Thecommissionisstillin itsearlystagesof formation.TheGeneralSecretariat isresponsibleforpromotingthisCom-missionandinvitingCatholicpublishinghousesfromaroundtheworldtojointheCBFandformpartofit.Theagenda,responsibilitiesandworkmethodologywillbedefinedoncethecommissionises-tablished,butthefollowinginitialobjectivescanbementioned:

• coordinationofpolicies,criteria,pricingstrategiesanddistributionandsalesoftheBi-bleinitsvariousCatholiceditionsandco-editions;

• participationofCatholicpublishersintrainingandactivityprocessesofCatholicBibletranslators;

• participationofpublishersinprocessesofformationandbiblicalanimationindifferentregions/subregionsandlinguisticareasoftheCatholicBiblicalFederation.

5.2.BDVdigitalIn 2008 the "Dei Verbum" Bulletinceasedpublication inquarterly format.Four years later, in 2012, the OfficialBulletinoftheCatholicBiblicalFedera-tion edited by the General Secretariatwasreactivatedindigitalformat(PDF)withthenameofBDVdigital.At the meeting of the Editorial BoardheldbeforetheNinthPlenaryAssemblythe decision was taken to reduce thenumber of editions from four to two

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issuesayearalongwithanadditionalannualmonographicissue.Thedecisionwasalsotakentocreatean"ExpandedEditorialCommittee"comprisingonerepre-sentative of each Region/Subregion of the Catholic Biblical Federation. These personswill be"correspondents"responsibleforprovidingnewsfromtheRegion/Subregionandforidentifyingauthorsand/orarticlesrelatedtobiblicalanimationforpublishinginBDVdigital.Duringthefirstquarteroftheyear,ameetingoftheExpandedEditorialBoardwilltakeplacetoreviewandprogrammenumbersofBDVdigital.ThecostsofpublishingBDVdigitalarecurrentlycoveredfromtheannualbudgetoftheGeneralSecretariatandinclude:

• translationofmaterials;• costofeditingandlayout;• costoftheannualmeetingoftheEditorialBoard.

AfundingproposalthatencompassesthispublishingactivitywillbepreparedforpresentationtoaDonorAgencyoranotherbodythatmaybewillingtofinanceit.Thedigitizedarchiveof all issuespublished inprint formof the "DeiVerbum"Bulletin alongwith the fileand the latestnumbersofBDVdigitalhavebeenmadeavailablepublicly throughthewebsiteoftheCatholicBiblicalFederationandmaybeconsultedunderthisaddress:http://cbf.org/cbf-activities/publications/bdv-list5.3.InternetTheCBFispresentlyontheInternetthroughitswebsite,aFacebookpageandTwitteraccount.5.3.1.CBFwebsite(s)The address of thewebsite of the Catholic Biblical Federation iswww.c-b-f.org. In 2014 a fullmodernizationtookplace:theserverwaschanged,thedesignwasrenovated,expandedserviceswereofferedbycreating,forexample,aprivateareaforinternalcommunicationbetweenmem-bersoftheFederation.TheofficialrelaunchofthesitetookplaceatChristmas2014,butinfactthesiteisinacontinu-ousprocessofimprovementandexpansionofcontent.Thethreemainobjectivesofthewebsiteare:

• promotionoftheFederation;• informationon themost importantevents in the lifeof theFederationandof the re-gions/subregions;

• communicationbetweenmembersoftheFederation.Afinancialplanisbeingpreparedthatcoversallthecostsofmanagingandmaintainingtheweb-siteforpresentationtoaDonorAgencyorotherbodywillingtofinanceit.Members,delegatesandcoordinatorsoftheCatholicBiblicalFederationareinvitedandencour-agedtomakeuseofthiscommunicationspace–especiallybymakingmoreuseofthe"MembersArea"–andtopublicisethewebsiteanditscontentswidely.The General Secretariat will also be encouraging and assisting the regions/subregions of theCatholicBiblicalFederationtocreateandmaintaintheirownspacesontheInternet(preferablyasWordpressblogs)linkedtotheofficialwebsiteoftheFederation.5.3.2.FacebookThe official Facebook page of the Catholic Biblical Federation –http://www.facebook.com/Cathbibfed–was launchedsimultaneouslywith thenewwebsiteof

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theCBF.ItaimstopublicizetheCatholicBiblicalFederationamongFacebookusersandtopub-lishattractiveand timely informationonallaspectsof the lifeof theFederationandof there-gions/subregionsandactivitiesofmembers.Additionally, inthisspaceeventsandinformationrelevanttotheidentityandactivityoftheFederationarepublished.ThepageismaintainedbytheGeneralSecretariatandhasagrowingnumberoffollowers.MembersoftheFederationareinvitedtolinktheirownpublicisingspacesontheInternettothisspacesoastoconvertitintoasourceofattractiveanddynamicinformationaboutthelifeandactivitiesoftheCatholicBiblicalFederation.5.3.3.TwitterThepresenceof theCatholicBiblicalFederationonTwitter–@cbf_gensec– like theFacebookpage, aims to promote the Federation and disseminate events and publications related to theidentityandactivityoftheFederation.The Twitter account is synchronized with the Facebook page and also has its own followersthroughTwitter.5.4.TheCBFLogoOneoftheproblemsfacingtheCatholicBiblicalFederationisitslowpublicvisibility.Tomakeitmorevisibleandknown,thedecisionhasbeentakentoundertake,fromtheGeneralSecretariat,aprocessofunificationofnomenclatureandpublicsymbolsrelatedtotheCBF.As the first andmost important campaign for the unification of the image andpromoting thepublic visibility of the Catholic Biblical Federation, allmembers are invited to use the officiallogooftheFederationinoneoftwoformats:

Theregions/subregionsareinvitedtonotcreatetheirownlogosand/ordiscontinueusingthelogosalreadycreatedanduse theofficial logoof theCBF inall official correspondenceand intheirspacesontheInternet.All fullandassociatemembersareinvitedtousethelogooftheCatholicBiblicalFederationinconjunctionwiththelogooftheinstitutionitselfespeciallyforeventsandpublicationsrelatedtoorundertheauspicesoftheCatholicBiblicalFederation.TopreventabuseandmaintaincontroloftheuseofthelogoeachnewuserequirespermissionandwrittenauthorizationoftheGeneralSecretaryoftheCatholicBiblicalFederation.

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FinalconsiderationsAs initially noted, because the Catholic Biblical Federation is an organization of autonomousinstitutions,thisplanisnotnormative,butconstitutesthereferenceframeworkfortheactivitiesofthememberinstitutionsoftheCBF.However, the visibility and effectiveness of the Federation and its contribution to the Churchdependonthedegreeofunificationoftheobjectivesandactionsofallitsmembers.Forthisrea-son,theRegions,SubregionsandZonesoftheCatholicBiblicalFederation,throughtheirCoordi-nators and Regional Committees are specially invited to develop their own action planswithtargetsandmorespecificshortandlong-termgoalswithinthisframework.

WewouldliketomakeourownandrespondenthusiasticallytothewordsaddressedbyPopeFrancisinhisprivateaudiencewiththeNinthPlenaryAssembly:TheinvitationtoaspecialpastoralcommitmenttowitnesstothecentralityoftheWordofGodintheChurch's life,withapriorityof thebiblicalanimationofallpastoralLife continues tobe im-portant.WemustensurethatintheordinaryactivitiesofallChristiancommunities,parishes,asso-ciations and movements, we really take seriously the personal encounter with Christ who com-municateswithusthroughHisword,because,asSt.Jerometeachesus"IgnoranceoftheScripturesisignoranceofChrist"(DeiVerbum,25).ThemissionoftheservantsoftheWord-bishops,priests,religiousandlaityistopromoteandfacili-tatethisencounter,whichkindles faithandtransforms life; forthisreasonIask,onbehalfof thewholeChurch,thatyoufulfilyourmandate:inorderthat"theLord'smessagemayspreadquickly,andbereceivedwithhonour"(2Thes3:1)untilthedayofChristJesus.Maythe"HandmaidoftheLord",whoisblessedbecauseshe"hasbelievedthatthethingsthatwerespokenbytheLordwouldbefulfilled"(Lk1:45),accompanyyouduringthesedays,asheaccompa-niedthedisciplesinthefirstcommunity,sothatyoumaybeguidedbythelightandpoweroftheHolySpirit."

AllpicturesinthiseditionweretakenattheIXPlenaryAssembly,NemiandareavailableattheCBFwebsite(http://www.c-b-f.org/gallery/ninth-plenary-nemi).

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Papal Audience

AddresstotheHolyFatherMostHolyFather,InthenameofthedelegatestothePlenaryAssemblyoftheCatholicBiblicalFederation,Igreetyouwiththe“graceandpeacefromGodourFatherandfromtheLordJesusChrist”(ICor1:3).Wethankyouforgrantingusthisaudienceaswecelebratethe fiftiethanniversaryofDeiVer-bumandexplorewaysofannouncingtheWordofGodtoourbrothersandsistersinourpresenttime,withitstragedies,contradictions,opportunitiesandhopes.Wethankyouinaspecialwayforthenewencyclicaloncreation,ourcommonhome.Wepraythatitmayawakeninallpeoplesthe responsibility to care for anddevelop the earth so that thepoormay experience it as thehomeofthemercifulandjustGod.FromthebeginningofyourPetrineministryyouhavebeenremindingtheChurchtorediscoverhermissionaryheart.TheChurchtrulylivesbygoingoutofherself.TheChurchgrowsoldandweakwhenshefocusesonherself.WerememberJesuswhosenthisdisciplesonmissionwiththeinstructionnottocarrygold,silverormoney,neitherpurses,tunicsorastaff(Matthew10:9-10).Theymust carryonly theWordofGod, thegoodnews thatGod’s reign isnear.With thisannouncement,thereignofGodbreaksforthwithconversion,thehealingofthesick,therisingtolifeofthedead,thecleansingofthosewithleprosyandthecastingoutofevilspirits(Matthew10:7-8).HolyFather,pleaseremindus tobring theWordofGodaswegooutonmission.Webringsomanythings,gadgets,theoriesandplansbutsometimesforgettheWordofGod.ThemorewebringtheWordofGodtootherpeople,themorewerealizethattheWordofGodisnotathingoranobjectthatwecarryinourhandorlips.InfactitistheWordofGod,livingandincarnateinJesusChristthatsendsusorcarriesuswhereHewantstogo,wherehewantstobeheard,tohealandtogivehope.Thisisagreatchallengeforus:toallowtheWordofGodtocarryus,todetermineourpastoralprioritiesandapproaches,toshapeourlifestyleandattitudes,tobringmercy,loveandhope.

AudiencewithPopeFrancisonJune19(Photo©L’OsservatoreRomano)

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HolyFather,pleaseprayforthemembersandcollaboratorsof theCatholicBiblicalFederationandallwhoserveinthebiblicalapostolateinallpartsoftheworld.PleasepraythatwemaynotonlycarrytheWordofGodaswegoouttotheworld,butthattheWordofGodmaycarryus.MaytheWordofGodfinduslightanddocile!WepromisetoprayforyouandyourministryoftheWordasweaskforyourapostolicblessing.Thankyouverymuch.

+LuisAntonioG.CardinalTagle

ADDRESSOFHISHOLINESSPOPEFRANCISTOPARTICIPANTSINTHEPLENARYASSEMBLYOFTHECATHOLICBIBLICALFEDERATION(CBF)ConsistoryHallFriday,19June2015Iwelcomeeveryone.IthankCardinalTagleforhiswords;hehasledmetodigresssomewhat

fromwhathasbeenprepared…TheyareGod’s surprises,whichhelpus to realize thatallourplans,allourthoughtsandsomanythings,beforethelivingWordofGod,thelivingWord,oftheLivingGod,fall.Theyfall,theycrumble.WhenaChurchclosesinonherselfandforgetsthatshehasbeensent, thatshehasbeendispatchedtoproclaimtheGospel, that is, theGoodNews, tomoveheartswithKerygma–wellsaidbytheCardinal–shegrowsold.AnotherthingtheCardi-nalsaid:shebecomesweak.AndIwouldalsoaddtwothings:shegetssickandshedies.Ihavehearditsaid,somanytimes,whenspeakingaboutthediocesesthatwereinNorthAf-

ricainthetimeofStAugustine:theyaredeadChurches.No!Therearetwoways,twomannerstodie:either todieclosed inononeselfor todiebygivingone’s life inwitness.AndaChurchthathasthecourage–theparrhesia–tobringforththeWordofGodandisnotashamedisonthepathofmartyrdom.Today,intheFirstReadingoftheMass,weheardPaulwhorecountedthethingshehadsuf-

fered,fromtheperspectiveof“boasting”:“Theyboast;IcanalsoboastofwhatIhavedone”(cf.2Cor 11:21). This is the framework. But thisman [St Paul], had he stayed there, in one of theChurches–suchasthatofCorinth–andonlyinthatone,hewouldnothavesufferedallthathespeaksof.Why?Becausehewas amanwhowent forth.Whenhe saw that thingsweregoingwell,helayhandsonanotherandwentaway.Heisamodel.Attheendhehasthisbeautifulphrase,“toboast”,afterIboastofthis,ofsomanyjourneys,of

countlessbeatings,ofastoning…allofthis…“ButifImustboast”–todayhesaidinthatpassage–“Iwillboastofthethingsthatshowmyweakness”(cf.2Cor11:30).Inanotherpassage–youbiblicistsknowit–hesays:“Iwillboastofmysins”(cf.2Cor12:9).Paul’sthirdsourceofprideis not vanity: “My glory is theCross of Jesus” (cf. Gal 6:14). This is his strength. And this is aChurchthatgoesforth,a“martyrial”Church.SheisaChurchthatgoesontheroad,thatjourneys.Andwhathappensiswhatcanhappentoeverypersonwhogoesontheroad:anaccident…ButIpreferaChurchinjuredinanaccidenttoaChurchsickfrombeingclosedinonherself.Withthatparrhesiaandthathypomone;thatpatienceofbearingsituationsonone’sshoulders,butalsothetendernessofcarryingonone’sshouldersthewoundedfaithful,whohavebeenconsignedtoher.ApastoralChurch.OnlytheWordofGodand,alongsidetheWord,theEucharist.BrothersandSisterswhogathertopraisetheLordpreciselywiththeweaknessofthebreadandwine,oftheLord’sBody,oftheLord’sBlood.

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TheWordofGodisnotsomethingthatmakeslifeeasy.No,no.Italwaysleadsustodifficulty!Ifwecarryitwithsincerity,itleadstodifficulty,itleadstoembarrassmentsooften.Butwemustspeak the truth,with tenderness,bybearingonour shoulders situations,people. It canbe re-gardedasfraternalrespectwhichisable“tocaress”.IthankthenewPresidentforhiswords.Ithankallofyoufortheworkthatyoudoattheser-

viceoftheWordofGod.Onelittleexcursus:oneofthethingsthatreallyconcernsmeistheactofproclaimingofthe

WordofGodinhomilies.Please,doeverythingyoucantohelpyourbrothers–deacons,priestsandbishops–togivetheWordofGodinhomilies,sothatitmaytouchtheheart.Touchedbyathought,an image,a feeling,butbytheWordofGod!Somanyarecapable,butmakemistakesandhaveaniceconference,agooddissertation,afineschooloftheology…TheWordofGodissacramental!AccordingtoLutheritisasacramentwhichactspracticallyexopereoperato.Thenthe trend is somewhat Tridentine, it is thatof ex opere operantis; and then theologiansfound that theWord of God is in between:partexopereoperato,partexopereoperantis.It is sacramental. Speeches are not sacra-mental, they are discourseswhich do good.But homilies should have theWord of God,sothatitmaytouchtheheart!Thankyou!Thankyouforyourwork.Whatwaswritten here [in the prepared

address], which is good, I shall consign tothePresident.AddresspreparedbytheHolyFatherDearBrothersandSisters,IwelcomeyouandgreetyouwiththewordsofStPaultotheChristiansofPhilippi:“Graceto

youandpeacefromGodourFatherandtheLordJesusChrist.IthankmyGodinallmyremem-branceofyou…foryourpartnershipinthegospel”(Phil1:2-5).IsincerelythankCardinalTagle,thenewPresident,forthewordsofgreetingheaddressedto

mealsoonbehalfofallofyou. Iexpressgratitude toArchbishopPaglia for theservicehehasrenderedtotheFederationintheseyears.YouchoseasthemottoofthisTenthPlenaryAssemblyapassagefromtheFirstLetterofJohn:

“Thatwhichwehaveseenandheardweproclaimalsotoyou”(1Jn1:3).Inordertobeabletoproclaimthewordoftruth,weourselveshavetohaveexperiencedtheWord:tohavelistenedtoit,contemplatedit,practicallytoucheditwithourownhands…(cf.1Jn1:1).Christians,whoare“God’sownpeople,that[you]maydeclarethewonderfuldeedsofhim”(1Pet2:9),mustfirstofall,asrecommendedby theDogmaticConstitutiononDivineRevelationDeiVerbum,venerate,read,listento,proclaim,preach,studyandspreadtheWordofGod(cf.n.25).TheChurch,whichproclaimstheWordeveryday,receivingfromitnourishmentandinspira-

tion, rendersherself thebeneficiaryandexcellentwitnessof that forceandpower intrinsic totheveryWordofGod(cf.DeiVerbum,n.21). It isneitherus,norourefforts,but it is theHolySpiritwhoworksthroughthosewhodedicatethemselvestotheapostolate,andwhoworks inthe listenersaswell,predisposingoneandtheothertoheartheWordproclaimedandreceivethemessageoflife.

(Photo:L’OsservatoreRomano)

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Onthe50thanniversaryofthepromulgationoftheDogmaticConstitutiononDivineRevela-tion,DeiVerbum,itseemsveryfittingthatyoushoulddedicateyourPlenaryAssemblytoreflec-tion on Sacred Scripture, the source of evangelization. St JohnPaul II, in 1986, invited you tocarryout a careful rereadingof theDeiVerbum, applying itsprinciples andputting its recom-mendations intopractice.SurelytheSynodofBishops in2008onTheWordofGodintheLifeandMissionoftheChurchofferedanotherimportantoccasiontoreflectonitsimplementation.Todaytoo,Iwouldliketoinviteyoutocarrythisworkforward,alwaysenhancingthewealthoftheConciliarConstitution,aswellas thesubsequentMagisterium,whileyoucommunicate the“joy of theGospel” to the farthest ends of the earth, in obedience to themissionarymandate.“TheChurchdoesnotevangelizeunlesssheconstantlyletsherselfbeevangelized.Itisindispen-sablethatthewordofGod‘beevermorefullyattheheartofeveryecclesialactivity’”(ApostolicExhortationEvangeliiGaudium,n.174).However,thereareplacesinwhichtheWordofGodhasnotyetbeenproclaimedor,although

proclaimed,hasnotbeenacceptedastheWordofsalvation.ThereareplaceswheretheWordofGodisdrainedofitsauthority.ThelackofsupportandforceoftheWordleadstoaweakeningofChristiancommunitiesoflongestablishedtraditionandslowsthespiritualgrowthandmission-aryfervourofyoungChurches.Weareallresponsibleshould“themessageruntheriskoflosingitsfreshnessandceasetohave‘thefragranceoftheGospel’”(cf.ibid.,n.39).Therefore,thereisanopeninvitationtoexerciseanintensecommitmenttoensurethecentralroleoftheWordofGod in ecclesial life, bypromotingbiblical reading throughout thepastoralministry.WemustensurethatintheusualactivitiesofeveryChristiancommunity,inparishes,inassociationsandmovements, there actually be at heart thepersonal encounterwithChristwho communicateshimselftousinhisWord,because,asStJerometeachesus,“ignoranceoftheScripturesisigno-ranceofChrist”(DeiVerbum,n.25).ThemissionoftheservantsoftheWord–bishops,priests,religiousandlaypeople–isthatof

promotingandfosteringthisencounter,whicharousesfaithandtransformslife;thereforeIpray,onbehalfoftheentireChurch,thatyoumaybringtofruitionyourmandate:toensure“thatthewordoftheLordmayspeedonandtriumph”(2Thes3:1),untilthedayofChristJesus.Maythe“HandmaidenoftheLord”,whoisblessedbecauseshe“believedthattherewouldbe

a fulfilmentofwhatwasspoken” (Lk1:45),accompanyyou in thesedaysassheaccompaniedthedisciplesinthefirstcommunity,sothatyoumaybeguidedbythelightandthepoweroftheHolySpirit.

©Copyright–LibreriaEditriceVaticana

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Conferences

Celebratingthe50thAnniversaryofDeiVerbumSomePathsandChallengesfortheFuture

CBFPlenaryAssembly,Nemi,Italy,June21,2015

LUISANTONIOG.CARDINALTAGLE✷DearFriends in theCatholicBiblicalFed-

eration,Once again Iwould like to thank you for

showinggreattrustinhavingmeasthePres-identoftheCatholicBiblicalFederation.Thisis the first time I am attending a CBFmeet-ing. I am neither a representative of anymember organization nor an expert in theBible.ButIhavebeenbroughtintothe“boat”of theCBFas Iam.WithyouIhopetogrowintheserviceoftheWordofGod.Allowme to share a few thoughtson the

50th anniversary of the promulgation ofDeiVerbum and some directions that the CBFcouldtakeinthecomingyears.CelebratingDeiVerbum(1965)One way of celebrating the gift of Dei Verbum (DV), the Dogmatic Constitution on Divine

Revelationof theSecondVaticanCouncil,giventotheChurch50yearsago, isby lookinghardandlongathowithasreshapedourapproachtotheWordofGodintheBibleandinTradition.FundamentalistheteachingofDV2thatbyrevelationthedeepesttruthaboutGodandoursal-vationismadecleartous.Wecanask:howhavewegrowninthesetwoaspectsofChristianlife–namely, familiaritywithGodandparticipating inGod´s savingaction?Butwecanaddotherqueriesasthoughweareengaginginanexaminationofconscienceorconsciousness:1)Have Scriptures provided the supreme rule of faith, togetherwith sacredTradition (DV

21)?2)HastheBiblebecomeeasilyaccessibletothefaithful(DV22)?3)HavethefaithfulbeenfedandnourishedbythepreachingoftheWord(DV23)?4)HavebiblicalscholarsbecomemoreenergeticandloyaltothemindoftheChurch(DV23)?5)HastheWordofGodbeenthefounda-tionofsacredtheology(DV24)?6)Havetheclergyandpastoralworkersbecomemorediligent ✷ Luis Antonio Tagle was born in Manila, Philippines, in 1957. He studied philosophy at St. Joseph’s

SeminaryandgraduatedfromtheAthenaeumoftheUniversityofManila.Hewasordainedapriestin1982. After ministry in parishes and seminaries he pursued studies at the Catholic University ofAmerica(Washington,USA)andreceivedhisdoctorateintheology.In1997,hebecameamemberofthe International Theological Commission. In 2001 he was appointed bishop of Imus and in 2011became Archbishop of Manila. In November 2012 he was created Cardinal. On March 5, 2015, hebecamethePresidentoftheCatholicBiblicalFederation.

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intheirreading,studyandprayingoftheWordofGod(DV25)?7)HavebishopsbeendynamicingivinginstructionstothefaithfulontheproperuseoftheBible(DV25)?8)Havesuitableedi-tionsofSacredScripturebeenpreparedandadaptedtothesituationofnon-Christians(DV26)?ThesefewquestionsshouldbeansweredbythelocalChurchesforustoseethefruitsofDei

VerbumintheChurchoverthepastfiftyyearsandwhereitstillneedstobereceivedandimple-mented.ThegiftofVerbumDomini(2010)One of the most significant “receptions” ofDei Verbum happened at the Twelfth Ordinary

Synod of Bishops held in 2008 on the themeTheWord of God in the Life andMission of theChurch.ThefruitoftheeventwasPopeBenedictXVI’spost-synodalApostolicExhortationVer-bumDomini(VD),publishedin2010.Aratherfaithfulpresentationofthemanytopicsandcon-cerns discussed in the Synod,VerbumDomini could serve as a guide onhowwe are called topush the pastoral agenda ofDeiVerbum in our time. The contribution of the Catholic BiblicalFederationtothetranslationoftheBibleinvariouslanguagesandtheirdiffusionismentionedin VDparagraph 115. Butwe should ask:HasVerbumDomini been studied and implementedsufficientlyinthelocalChurches?Istronglysuggestthatthispreciousdocumentbebroughttotheconsciousnessofpastorsandfaithfulalike.LookingtotheFutureThedirectionsandchallenges for the future that Iwouldpointoutare inspiredmainly the

statementinVerbumDomini73:“theSynodcalledforaparticularpastoralcommitmenttoem-phasizingthecentralityofthewordofGodintheChurch’slife,andrecommendedagreater‘bib-licalapostolate’notalongsideotherformsofpastoralwork,butasameansof lettingtheBibleinspireallpastoralwork.Thisdoesnotmeanaddingameetinghereorthereinparishesordio-ceses,butratherofexaminingtheordinaryactivitiesofChristiancommunities, inparishes,as-sociationsandmovements,toseeiftheyaretrulyconcernedwithfosteringapersonalencoun-

terwith Christ, who giveshimselftous inhisword.”I consider this paragraphone of the most stimulat-ing in the whole docu-ment.Itcallsforarethink-ing and reorganization ofpastoral approaches andoffices.Theso-calledbibli-cal apostolate is not oneministry or office amongmany others but thatwhichmakes theWord ofGodtheanimatingforceofall other services in theChurch. The CBF couldhelp visualize this pro-posal of VD and offer

modelsofmakingitareality.Itdefinitelywouldrequireare-imagingofpastorallife.Indispen-sabletoachievethis isthefullcommunicationandcollaborationbetweenpastors, laypastoralworkers,catechists,educators,basiccommunities,exegetesetc.Inthisvision,theWordofGodceasestobeanafter-thoughtoraposteriorjustificationforapastoralplanalreadyformulatedwithoutitsinput.Onthecontrary,theWordofGodindicatesfortheChurchapastoralresponsetoagivensituation.

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Allowmenowtoenumeratesomeareaswherewecanstartrespondingaccordingtothedi-rectiongivenbyVD73.1. Inresponse toPopeFrancis’ latestencyclicalLaudatoSi’, caring for theearthourcom-

monhome,weneedtoarticulateabiblicallybasedvisionoftheearthornatureascrea-tion, as well as a biblically inspired spirituality of stewardship. I suggest that biblicalstudiesoncreationshouldgobeyondthebookofGenesisandprofitmorefromthenewcreationbroughtaboutbythetotalChrist-event,theactionoftheHolySpirit,the“crea-tion”ofthecommunityoftheChurchandtheeschatologicalnewheavensandnewearth.TheOfficeofTheologicalConcernsoftheFederationofAsianBishops’Conferencesjustpublishedastudyonecologyandstewardship,heavyonbiblical-pastoralpoints,aswellaswhattheancientreligionsofAsiasayaboutthetheme.SimilareffortsinotherregionscouldbesharedwiththeCBFsecretariatforworldwidedissemination.

2. Abiblical-pastoralprogrammeonhowto “makesense”of suffering, sickness, injustice,abuse, victimization, disabilities, etc. These are not just human conditions needing aChristianresponse.ThesesameconditionsputGodatthecentreofhumanquestioning.CanourlocalCBFmembersinitiateaprogrammetotrainemotionalfirstaidgivers,dis-aster responders, counsellors, ministers in prison, and social workers in shelters forabusedwomenandchildreninprovidingbiblicallyadequateresponsestothequestionsthese people ask? Many stories of conversion and encouragement came from formerprisonersandvictimsofnaturaldisasterswhoreceivedbookletscontainingbiblestoriesandquotationsappropriatetotheircondition.Aparticularphenomenonisthatofforcedmigrationduetopoverty,conflictsandenvironmentaldegradation.AsolidbiblicalstudyofmovementsofpeoplecouldhelptheChristianmigrantsandrefugeesfindresourcesofhopeintheirsadsituation.ItcouldalsoguidetheChurchesinreceivingandintegratingdisplacedpeoples in theirmidst. Inmanyoccasions forcedmigrationbecomes an “un-planned”butprovidentialmissionarymovementwhentheWordofGodaccompaniesthemigrantsandtheirco-journeyers.

3. PopeFrancisdeclaredaHolyYearofMercytobeginonDecember8,2015,andtocloseinNovember 2016. In coordinationwith themany groups thatwould surely bemobi-lized for the events of the Holy Year our local CBFmembers could contribute biblicalstudiesonmercy.ThefaithfulandpastorsmustrealizethatmercyisnotajustafeelingbuttheveryfaceofGodintheBible(ascontrastedtoGod’smetaphysicalattributes).Thecorruption,greed,injustice,violenceandvariousformsofdehumanizationbesettingtheworld are all acts of mercilessness that need the response of the God of mercy whopromises justice.WeespeciallyneedsolidbiblicallybasedreflectionsandprogrammesontherelationshipbetweenmercyandjusticeinGod.

4. Withthealarmingphenomenonofeconomicgrowththatisnotenjoyedbythemajorityofpeopleinmanycountries,evenpoliticiansandbusinesspeoplecallforaseriousstudyofhowtoachieveinclusivegrowth.Sociological,financialandpoliticalpoliciesfallshortinaddressingthegrowinginequalitywithinnationsandbetweennations.Amoralvisionofhowtousethegoodsoftheearth,ofwhatagoodlifeis,ofsharingandgivingandofbrotherhood/sisterhoodisbadlyneeded.OurlocalCBFmemberscancraftaprogrammethatcouldsharetopolicymakersandbusinessmoversthewisdomoftheBibleinordertohelp inourcommonsearch foreconomicgrowth thatdoesnotexcludeanyone.TheCreatordesiresthateveryonebenefitfromthegoodsoftheearth.

5. TheSynodofBishopsontheFamilywillopeninOctober2015.TheinstrumentumlaboristalksabouttheGospeloftheFamily.InpreparationfortheSynoditwouldbeworthwhiletoprovidepastorsandpastoralworkersanoverviewofthefamilyintheBible,withouthidingthecomplexityandambiguities.ThiscouldbeofuseevenaftertheSynod.Manypeopleaskdifficultquestions:whatdoes theWordofGodsayaboutcontraception,di-vorceandremarriage,same-sexunions,indissolubility,etc.Whatwehearoftenaremor-alandcanonicaldiscoursesthatcallforinspirationfromthewrittenWordofGod.

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6. Abiblicallyinspiredministrytotheyouthismostexcitingforvariousreasons.Tosingleoutacharacteristicofmostofouryouthoftoday,werealizethattheyaredigitalnatives,as opposed to those ofmy generationwho are considered digitalmigrants. The youththink,understandandabsorbdifferentlyduetotheirdigitalupbringing.Howdoweedu-cateandformtheminthefaith?Arebiblelessonsavailablethroughvideogames?WouldMTVorrapmusicbemoreeffectivevehiclesofthebiblicalformationforcontemporaryyouth?

7. FromBlessedPopePaulVI’sEvangeliinuntiandiup toPopeFrancis’Evangeliigaudiumthe role of popular piety or popular religiosity or popularmysticism in evangelizationhasbeenwidelyrecognized.Popularpiety isnurturedandspreadbylaypeople,mostlyfrom the poor sectors of the Church. Their various forms, often with ambiguous ele-ments,couldevenbeconsideredbearersofthesensusfidelium.OnebigchallengeishowtoinspirepopularpietywiththeBibleandcatechesis.

8. Inrecentyearstherehasbeenagrowingefforttoexploreeffectiveevangelizationinandofbigmetropolitancentres.Mostofthepeopleoftheworldnowliveinurbansettings.Formeragriculturalvillagesgivewaytotheexpansionofcities.Wenowhearofthephe-nomenon of themegapolis. Urban centres set trends in the arts, music, food, fashion,businessandalmostallaspectsofcontemporarylife.Butthesamecitiesarelikedesertsofpoverty,anonymity,criminality,drugs,prostitution,humantrafficking,homelessness,unemployment. Valiant efforts at evangelization already exist. Our local CBFmemberscouldcontributetovibrantevangelizationsuitedtotherealitiesofurbanlife.Letmegiveanexample:mostof thebiblicalparablesandimagescomefromtheruralsettingsthatarenotpartofthedailylifeofurbanresidents.Peopleinbigcitiesseeilluminatedadver-tisementratherthanthesun,themoonandthestars;theyseefishincansratherthaninriversandseas.Howdocantheparablesspeaktocitydwellers?CanwealsoarticulatethetheologicalandspiritualtruthaboutcitiesintheBiblelikeBabelandJerusalem?

9. InEcclesiainAsia22,SaintPopeJohnPaulIIsaid,“TheSynodFathersurgedthat(theBi-ble)bemadethebasisforallmissionaryproclamation,catechesis,preachingandstylesof spirituality.” He encouraged ormaybe even commissioned the pastors, experts andpastoralworkersinAsiatoexaminehowbiblicalandcatecheticalformationcouldadoptapedagogythatisakintothesensibilities,culturesandrealitiesofAsianpeoples.Isup-posethisdirectiveappearssimilarlyintheothercontinentalsynodsheldtopreparefortheGreatJubileeof2000.Havewestudiedhowthishasbeenaccomplishedandcontin-ues tobe fulfilled?TheCBFmemberscouldsharewithoneanother the initiativespre-sentintheirrespectivecountries.

10. We need to face the unfortunate situations where Christians are forbidden from pro-claiming,printinganddisseminatingGod’sword. In faithweknowthere isnochainingtheWordofGod.ButweneedtosustainthosewhoaresilencedonaccountoftheWordandtoprepareourselvesonhowtospreadtheWordwhenitcouldnotbespoken.EvenwheretheWordcouldbeutteredorwhispered,onecouldnothelpbutfeellikeavoicecryingout in thewilderness.One’svoice isswallowedup in thevastemptinessofcon-temporarydeserts.YetwebelievethatGodhearsourvoiceproclaimingGod’sword.AndGodwillcontinuespeakingevenwhenwecouldnolongerspeak.

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FromDeiVerbumtoEvangeliiGaudium:FamiliaritywiththeWordofGod

NURIACALDUCH-BENAGES✷

Atfirstglancethetitleofmypresentationmayseema

bitambitious,asbetweenthepublicationoftheDogmaticConstitutionDei Verbum, fruit of the II Vatican Council(1965),andtheApostolicExhortationEvangeliiGaudium(2013)ofPopeFrancisalmostfiftyyearshavegonebyinwhich society and theChurchhaveundergone very sig-nificantchanges.Thankfullythereisalsoasubtitle,whichserves to limit the field of study and focus the subject,perspective,textordiscussiontobeaddressedindepth.In this case the subtitle reads as follows: "Familiaritywith God'sWord," because I think that this is the basicobjectivenotonlyofthesetwodocumentsbutofanotherthatcomesbetweenthemandwhichisofgreatimportanceforthelifeofourFederation.ObviouslyIamreferringtothepost-synodalapostolicexhortationofBenedictXVI,VerbumDomini.Istartmyreflectionsbasedontheread-ingofthisdocumentandmyexperienceasanexpertduringtheSynodoftheWord(2008).FortyfiveyearslaterVerbumDominitakesupthesamemessageoftheDogmaticConstitution

onDivineRevelation,DeiVerbumofVaticanII,consideredbymanyasthemostimportantdoc-umentoftheCouncilsinceittouchesonthefundamentalsofthefaithoftheChurch:TheWordofGod,itsrevelationanditstransmissionthroughthelivingtraditionandSacredScripture.Whodoesnot remember thebeginningof the famousoftquotedArticle22: "Easyaccess toSacredScriptureshouldbeprovidedforalltheChristianfaithful."Overtime,enthusiasmfortheWordofGodhighlighted at theCouncil hasdiminishedbecause of routine, indifference andneglect,whichhasgeneratedvariousdistortions (spiritualism, scientism)andmisinterpretations (fun-damentalisms)amongthefaithful.VerbumDominisoughttofillthisgapinthelifeofthepeopleofGod,by(re)establishingtheWordofGodatthecentreofthelifeandmissionoftheChurch.Initsintroduction,Benedictstressesitsprincipalobjective:"Iwishtopointoutcertainfundamen-talapproachestoarediscoveryofGod’swordinthelifeoftheChurchasawellspringofconstantrenewal.AtthesametimeIexpressmyhopethatthewordwillbeevermorefullyattheheartofeveryecclesialactivity."OneoftheissueswhichawakenedmostinterestintheSynodandwhichtheExhortationad-

dressedextensivelyisthehermeneuticalquestion,i.e.theinterpretationorexegesisoftheBibleintheChurch,andespeciallythatwhichisdoneinacademiccircles.IrememberwhentheissuewasaddressedattheSynodonOctober14,2008,BenedictXVI,totheastonishmentofallpartic-ipants, took the floorand intervened in thedebate(the first time inhistory that thishadhap-pened):"Whereexegesisisnottheology,Scripturecannotbethesouloftheology,andconverse-

✷ NuriaCalduch-BenageswasbornBarcelona(Spain)andholdsalicentiateinAnglo-Germanphilology

(Universidad Autónoma de Bellaterra, Barcelona) and a doctorate in Sacred Scripture (PontificalBiblicalInstitute,Rome).SheisOrdinaryProfessorofOldTestamentattheGregorianUniversityandInvited Professor at the Pontifical Biblical Institute (Rome). She is the Vice-President of theInternationalSocietyfortheStudyofDeuterocanonicalandCognateLiterature(ISDCL),memberofthePontificalBiblicalCommission(2014)andoftheStudyCommissiononthediaconateofwomen(2016).

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ly,wheretheologyisnotessentiallytheinterpretationofScriptureintheChurch,thistheologynolongerhasafoundation",thusclarifyingalatentissueinthepost-councilperiod.In the VerbumDomini Exhortation the hermeneutical question occupies approximately 40

pagesunderthetitle"ThehermeneuticsofSacredScriptureintheChurch."Inthissectionofthedocument–difficult reading for thoseunfamiliarwithbiblical-theological language–BenedictXVIaddressesanumberofissuesofconcerntohimandinparticular:thetheologicaldimensionof the biblical texts, the harmony between faith and reason, the relationship between biblicalresearchand theMagisterium,dualismand secularizedhermeneutics asdangers toavoid, theliteral sense and the spiritual sense of the Scripture, the need to transcend the "letter" of thetext, the intrinsicunityof theBible, theChristianreadingof theOldTestament,amongothers.Whilewecannotcoverall the issuesmentioned,wewillnowjustdiscussthreebutnotbeforeunderliningthefundamentalcriterionofbiblicalhermeneutics,attheheartofthereflectionsofBenedictXVI:"theprimarysettingforscripturalinterpretationisthelifeoftheChurch"(VerbumDomini,29).Later,citingthedocumentofthePontificalBiblicalCommission,TheInterpretationoftheBible intheChurch (1993),heaffirms that "access to aproperunderstandingofbiblicaltexts is only granted to the personwhohas an affinitywithwhat the text is saying" (VerbumDomini,30).Itisworthrememberingthatatthe2008SynodontheWordofGodintheLifeandMissionoftheChurchanimateddiscussionstookplacearoundthethemeofhermeneutics:HowcanScriptureberead,interpretedandcelebratedintheChurchastheWordofGodalwaysvalidand current?The contextofbiblicalhermeneutics is, therefore, theChurch's faith. Letusnowturntothethreeselectedtopics.

FundamentalismandignoranceoftheBibleTherewasmuchdiscussionattheSynodonbiblicalfundamentalismamongmovementsthat

are increasinglynumerousand flourishing in the five continents, includingwithinCatholicism(cf.Propositions46and47).FundamentalismpromisesimmediateaccesstothetruthoffaithbyanimmediateencounterwithScripture.Weinsistontheadjectiveimmediate,i.e.withoutmedia-tion.Veryenlighteningaretheobservationsof thetheologianandexegeteThomasSödingatarecentinternationalconferenceonVerbumDomini,heldinRomefrom1to4December2010.Inhisopinion,inpracticefundamentalismischaracterizedbyatripleforandatripleagainst:itisanti-Catholic, because it denies any interpretative competence to the Magisterium; It is anti-academic,becauseitturnsitsbackonbiblicalscience;anditisanti-modern,becauseitseekstoimmunizetheBiblefromhumancriticism.Throughthistriple"no",itseekstoproduceatripleeffect:tomaketheBibleknownasthebookoflife,tounderstandthesimplemessageoftheBi-bleandtoestablishthetruthof theGospel.Thedilemmaof fundamentalismis, in fact,howtocombinethetriple"no"withthetriple"yes".

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ThefundamentalistreadingoftheBibleharksbacktothetimeoftheReformationandisbornofaconcernforfidelitytotheliteralmeaningofScripture.Itconsistsofareadingtakenstrictlywordforword,inwhichabsolutevalueisattributed,completelyignoringthehistoryofthesa-credtextandthetraditionofthepeopleofGodandoftheChurch.LetusrecallthedefinitionofthePontificalBiblicalCommission inTheInterpretationoftheBibleintheChurch(Section I.F):"Fundamentalist interpretationstarts fromtheprinciplethat theBible,beingthewordofGod,inspired and free fromerror, should be read and interpreted literally in all its details. But by‘literalinterpretation’itunderstandsanaivelyliteralistinterpretation,one,thatistosay,whichexcludeseveryeffortatunderstandingtheBiblethattakesaccountof itshistoricaloriginsanddevelopment. It isopposed, therefore, to theuseof thehistorical-criticalmethod,as indeed totheuseofanyotherscientificmethodfortheinterpretationofScripture."BenedictXVIreferstothiswhenhecriticisessubjectiveandarbitraryinterpretationsofthiserroneousapproachtotheBible: "The ‘literalism’ championed by the fundamentalist approach actually represents a be-trayalofboththeliteralandthespiritualsense,andopensthewaytovariousformsofmanipu-lation,as,forexample,bydisseminatinganti-ecclesialinterpretationsoftheScriptures"(VerbumDomini,44).Ontheotherhand,amongmanyofthefaithfulthereisanotableignoranceoftheBiblewhich

insomecasestranslatesintoindifferenceorconfusionofideas.IfweaskforthereasonsforthiswidespreadignoranceoftheBibleweundoubtedlyfindawiderangeofpossiblereasons:lackofinterest,poortraining,lackofinitiativesonthepartofparishes,religiouscommunitiesandas-sociations, the influenceof the secularistandconsumeristenvironment that fosters relativismandreligiousindifference,themultipleworldlypressuresandthedailyrushthatstiflethespirit...nottomentionthelackofBibleaidsthathinderstheuseofthetextofthebible,itstranslationand dissemination inmany regions of theworld. I recall, for example, the intervention at theSynodbytheArchbishopofAbuja,Nigeria,Msgr.JohnOlorunfemiOnaiyekan,whosaidthatac-cesstotheBibleitselfcanbeaprobleminmanypartsofAfrica,whereitscostmaybeequivalenttoamonth’ssalary.Wemustalsonotethelanguageproblem,sincetherearestillnoadequatetranslationsoftheBibleinmanylocallanguages.ThesameproblemaffectsOceaniawherethereisatotalofmorethan1,200completelydistinctlanguages:inPapuaNewGuineaalone,forex-ample,847differentlanguagesarespoken.HowtoreducethegapbetweenthefaithfulandtheBible?Thereisnoeasyanswer, foralt-

houghitsmessageoflifeandsalvationisuniversalandalwayscurrent,theBibleisstillabookofthepastwithdifficult issueshard tounderstand.Wehave topreparepeople’sminds (biblicalformation) and hearts (spiritual formation) to enable them to transform themselves by hisWord.IniteveryonecanencounterChrist,canhear,see,touchandcontemplateHim.HencetheinvitationofBenedictXVItoagreaterbiblicalapostolate,orbetteryet,thebiblicalanimationofallpastorallife.Biblestudyinsmallcommunities,thepracticeoflectiodivina, theformationofcatechistsandtheacknowledgementof"femininegenius"inbiblicalstudies(acompletelynewideaneverbeforementionedinsynoddocuments)aresomeoftheproposalsaccompanyingthedesirethatthateveryhouseholdhaveitsownBible.Exegesisandtheologyindialogue"ThetensionsbetweentheecclesialMagisteriumandacademictheology"wasthefirstofthe

burningtopics thatCanadianCardinalMarcOuelletraised inhis intervention.Referring toDeiVerbum,whichspeaksofthedelicatebalancebetweenTradition,ScriptureandtheMagisterium,Ouellethadstatedthat"duetotheexistenceofsometensions,itisnecessarytocontinuereflect-ingonfundamentalquestionsthatdeterminethewaytoreadScripture,tointerpretitandtouseitprofitablyforthelifeandmissionoftheChurch."TheSynodFathers’responsestothisrequestwerequitevaried.SomestressedtheimportanceoftheMagisterium,othersaccusedhistorical-critical exegesis of creating confusion among the faithful and also therewas one interventionwarmlyapplaudedbyexpertspresent(wealmostrosetoourfeettoapplaud!)foritsrecognitionof the valid contributions of the historical-criticalmethod and dedicatedwork of exegetes sooftenmisunderstoodandcriticized.

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WhenVerbumDominispeaksofbiblicalstudiesandprogressmadeinthis field, itmentionsthe contributionmadeby thehistorical-criticalmethodwhilewarningagainst a "dualism"be-tweenexegesisand theology.On theonehand, itwarns thatanexegesis that is limited to thehistorical-critical method risks becoming a "secularized" exegesis reducing everything to thehumanelementextendingeventodenying"thehistoricityofthedivineelements";ontheotherhand,a theologythat"tendstowardsaspiritualizationof themeaningof theScriptureswouldfailtorespectthehistoricalcharacterofrevelation."BenedictXVIcallsfortheunityofthetwolevelsofinterpretation,thatis,thehistorical-criticalandtheological,as“Unfortunately,asterileseparationsometimescreatesabarrierbetweenexegesisandtheology,andthis‘occursevenatthehighestacademic levels’”(VerbumDomini,35).Theunityof thetwomentionedinterpreta-tive levels ultimately presupposes the harmony (the correct relationship) between faith andreason,sothatfaithneverdegeneratesintofideismwiththeconsequencesofafundamentalistreadingoftheBible(VerbumDomini,36).

Thedocumentwarns,inmyview, of a certain mistrust orcaution regarding the histori-cal-critical method and an ex-cessively manifested tendencyto favourcanonicalor theolog-ical exegesis (reading), whichmay seem the only solution totheproblemsofinterpretation.Benedict XVI himself says intheprefacetohisbookJesusofNazareth: "I have sought onlyto go beyond mere historical-criticalinterpretation,applyingthe new methodological crite-ria that allow us to make aproperly theological interpre-tationoftheBiblethatnatural-ly requires faith, withouttherebywanting or being able

in any way to renounce historical seriousness." In technical language, this type of reading iscalleda"canonicalapproach"andconsistsofinterpretingthetexttakingintoaccounttheintrin-sicunityofallScripture(cf.TheInterpretationoftheBibleintheChurchsectionI.C.1).Likeanyothermethodorexegeticalapproach,canonicalexegesisisnotwithoutitslimitations,althoughcurrentlymanyscholarsseemtoignorethese.Imentionjustafew:canonicalexegesisrunstheriskofmakingasuperficial,uncriticalandoverlypiousreadingofthetext;toooftenittendstopresenttooeasilyandsimplytheprocessandcriteriafortheformationofthecanon,issuesverycomplexinthemselves;itattachesgreatimportancetothecanon,whichcouldreinforcethemis-conceptionthatChristianityisareligionofthebook...BenedictXVI’smisgivingsregarding thedirectionbeing takenbyCatholicexegesiswasevi-

dent in thepreface tohis aforementionedbook: "Ihope that the readerunderstands that thisbookisnotwrittenagainstthemodernexegesis...".ThesameattitudeemergesintheApostolicExhortation,when,incitingthedocumentofthePontificalBiblicalCommissionTheInterpreta-tionoftheBibleintheChurch, thePoperecalled that"Catholicexegetesmustnever forget thatwhat they are interpreting is theWord of God. Their common task is not finishedwhen theyhavesimplydeterminedsources,definedformsorexplainedliteraryprocedures.Theyarriveatthe true goal of theirworkonlywhen theyhave explained themeaningof thebiblical text asGod’swordfortoday"(VerbumDomini,33).Today the historical-critical method doesn’t get good press. According to Thomas Söding,

"historical-criticalexegesisisnecessarybutnotsufficient,[...]itcannotbeignored,butitmustbesurpassed" (c.f. his interventionDoexegesis liketheology,dotheology likeexegesis.Anecessary

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andcomplexrelationship, at theconferencecitedabove). I sharehisbasic ideareflected in thetitleofhispresentation,butIamnotconvincedbytheformulationcitedaboveintermsofinsuf-ficiencyandbeingsurpassed.Inmyview,thepolarityofthe"exegeticalprocessandthebelievinghermeneutic,"shouldnot

beunderstoodasopposed(in theSynod termswereusedsuchas "divorce"and"dichotomy")but rather as a reciprocal relationship anddialogue, in continuousmovement andoscillationsfromonesidetotheotherdependingonhistoricalevolution.ExegesisofSacredScriptures,rig-orouslyhistoricalandliterary,isoftenconductedwithinacontextoffaiththatinvolvesaneccle-sialunderstandingoftheBibleanditstexts,eitherinthepresentorinpasthistory.Regardingthebelievinghermeneutic,itisconductedveryoftenusingmethodologiesappliedsystematicallyandaccompaniedbyaprofoundcriticalreflection.However,inbothenvironmentsitisnotun-commontofindopposingpositions,whichhavebecomesharperinrecentyears.If,on theonehand, it is true thatanoverly technicalexegesis is incomprehensible tomost

Christians(themainrecipientsoftheBible),ontheotherhand,itisalsotruethatasimplisticorsuperficialexegesisnotonlyfailstocontributetonourishingChristianfaithbutalsocanleadtoafundamentalist reading of Scripture.Moreover, as aptly pointedout by JeanLouis Ska, not allexegetesaregoodspecialistsandgooddisseminators.Wemustworktogether.Pastors,preach-ers,teachers,pastoralistsandcatechistsshouldbeproperlytrainedandconsulttheworkoftheexegetes.Thelatter,inturn,mustnotforgetthattheybelongtoabelievingcommunityinwhichtheyarecalledtobearwitnesstotheirfaith.Eachgroup,withdifferentroles,isattheserviceofthefaithofthePeopleofGod.

ThedarkpagesoftheBibleIn response to a concernexpressedat theSynodand in the contextof the relationshipbe-

tweentheOldandNewTestaments,VerbumDominidevotes itsArt.42 to the themeof "thosepassagesintheBiblewhich,duetotheviolenceandimmoralitytheyoccasionallycontainproveobscure anddifficult." In fact, Christiansdonotnormally go to theOldTestamentbecause itsreading and comprehension are difficult and they also fail to discover the relevance of thesetextsintheirlives.ManypassagesintheOldTestamentaretotallyunknownandothersarein-decipherable formost. In general, preachers avoid commenting on the readings from theOldTestamentthatthe liturgyoffersregularly, focusingontheGospeloronotherNewTestamenttextsbecausetheyaremorefamiliar,easiertoexplainandapplytothedailylifeofthefaithful.Inshort,therearemanyobstaclesthatstandbetweentoday’sreaderandtheOldTestament.How-

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ever,themostdifficulttoovercomearethosethatdirectlyrelatetothecontent:scenesofdivineandhumanviolence, the amorality of certain important biblical characters and an inadequatetheologyabouttheafterlife.Letusfocusonthefirsttwoquestions.Violenceispresentinourworldandincurrentliterature,asitwasalsopresentinantiquity

and in its literaryworks.TheBible isnoexception.Oneof themostcriticalproblems that thereaderoftheOldTestamentencountersishowtounderstandtheharshnessthatGoddisplaysinsomepassages,especiallyintheDeuteronomichistory,andhowtounderstandtheviolenceper-petratedagainstwomeninepisodesasshockingasthestoryofJephthah'sdaughter(Judges13),thevirgindaughterofGibeahand theLevite'sconcubine(Judges19)or thestoryofTamar(2Sam13).SeveralepisodesofDeuteronomy,Joshua,andthefirstbookofSamuelrecountapracticeac-

cordingtowhichconqueredcitieshadtobe"consecratedforextermination",i.e.,theyhadtobecompletely destroyed.Moreover, their inhabitants,men,women, children and even the cattlehadtobeslaughteredandallobjectsofvalueconsecratedonlytoGod(cf.Num21:2;Dt7:1-2;Jos6:16to19:1;Sam15.3).Itwasareligiousact,sacredexterminationcharacteristicofaholywar.TheissueisfurthercomplicatedbecauseitisGodwhogivestheseorders(cf.Dt7:1;20:17;Jos7:15;1Sam15:2-3).Sowecannotreducesacredexterminationtoacustomcharacteristicofaprimitivetimeortoabarbariclawinwartime.Itisatheologicalproblem.Moreover,thisprac-ticeisradicallyopposedtothedoctrineofJesustoloveourenemies.Letusnowturntothesecondquestionidentified:theamorality(notimmoralityasweread

in thedocument)of somebiblical characters.Genesis contains somescenesofdeceit, liesandevilthathavescandalizedreadersofalltimes.PatriarchslikeAbrahamandIsaacdeliberatelyliejust to emerge victorious from dangerous situations. So they do not hesitate to pass off theirwivesas their sisters, exposing them to theabuseofstrangerswhilemakingjuicyprofitsthemselves(Gen12:10-20;20:1-18,26:6-11).JacobtwicedeceivedhisbrotherEsauinthefamousepisodeofthedishoflen-tils and the birth right, and then stole his father'sblessing(Gen25:24-34;27:1-28:9).Beforebecomingreconciled with his brothers, Joseph treated themwith a harshness difficult to understand and justify.Thetextsayshespoketothemharshly(Gen42:7),hehadthemimprisonedfor threedays(42:17),hepro-posed that one of them remain behind as a hostage(42:19), he had Simeon chained before them(42:24b), and on their last trip to Egypt the testedthembyhidinghissilvercupinBenjamin'ssackwho,because of this alleged theft, was condemned to be-comehisslave(44:17).Wecouldaddotherexamplesof not very virtuous figures like the judge Samson,KingDavid andhis son Solomon,whoseweaknesseshaveinspiredmanyartists.Ifwhatthemodernreaderis looking for in these personages of the past aremodels or example of virtuous behaviour, we mustsay in all honestly that it is notworthwasting timereadingtheirstories.Whattodowiththesedifficulttexts?Aretheyworthreading?Isitbettertoleavethemaside

and concentrate on those that aremore understandable?VerbumDomini rightly says that "itwouldbeamistaketoneglectthosepassagesofScripturethatstrikeusasproblematic"anditthen adds: "Rather, we should be aware that the correct interpretation of these passages re-quiresadegreeofexpertise,acquiredthroughatrainingthatinterpretsthetextsintheirhistori-cal-literarycontextandwithintheChristianperspectivewhichhasasitsultimatehermeneuticalkey‘theGospelandthenewcommandmentofJesusChristfulfilledinthepaschalmystery’"(no.42).

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IfwechoosenottogiveuponthedifficultpagesoftheOldTestament,wehavetoabandonsome traditional approaches that count on findingmodels of virtue in the biblical figures, orwhichleadustorejectsometextsaprioribecausetheycontradict,forexample,Jesus'teachingtoloveourenemiesorfaithintheresurrection.Insteadwemustapplyanothertypeofherme-neuticsthatconsiderstheBible,andthereforetheOldTestament,initsdimensionasaliterarywork;itisaliteraryworkthatconveysareligiousmessagecapableofinfluencingourlives,de-spitealltheobstaclespreviouslymentioned.Letusnotforgetthatthemeaningofthetextistobefoundinitsinternaldynamics,intheframeworkitself,withitsownlaws,anditsliterarygen-re.InthewordsofJeanLouisSka,"thebiblicaltextsdefinetherelationshipwithhistoricalreali-tyaccordingtotheliteraryconventionsoftheirtimeandtheygeneratetheirpeculiartheologyfollowingtheirownmethods."Formcannotbeseparatedfromcontent,northenarrativefromitsmeaning.Moreover,themeaningemergesintheformofnarration.Itisfromthisperspectivethatwemustaddresstheirreading.Thus,wediscoverthatthevio-

lence in theirnarrativesof conquest is anelement characteristicof the idealizedworldof theepicwherethereexistonlytworadicaloptionsandnointermediate:thebattle,witheithervic-toryordefeat.JoshuaisoneofthefewblamelessheroesoftheBiblewhohastheunconditionalprotectionofGod.Winnerofallbattles,hebecomestheprotagonistoftheconquestoftheProm-isedLandandtheleaderofapeoplewhoneverabandontheirGod.Avirtuoushero,atotalcon-quest,afaithfulpeople;thisistheidyllicandtriumphalistimagepresentedbythebookofJudg-es.Butalongwiththis imagethereareotherelementsofamorenuancedtonethatreveal thetensionbetweentheutopiandescriptionofthe idealandtherealityof thefacts,atensionthatthereaderwhoiswillingtounderstandthemeaningofthetextswillhavetodiscoverandexpe-rience.Andwhatabout thescenesandmetaphorsofviolenceagainstwomen? In thiscasewealso

cannotresolvetheissuebysimplyappealingtoanancientculture,patriarchalandfullofpreju-dicesagainstwomen,averydifferentculturefromours.Morethanthat,wehavetoanalysethelaws governing metaphorical language. Metaphors are not mere rhetorical ornaments; meta-phorsarealive, they formpartofour life, interactwithus.Theyprovoke reactionsandset inmotionanimaginativeprocessandreflectionfromwhichthereadercannotescape.Notsurpris-inglymosttranslationsattempttomitigatetheharshandprovocativetoneofthelanguagewiththehelpofeuphemisms.IfweexaminethetextsoftheOldTestamentfromaliteraryperspectivewewilldiscoverthat

thebiblicalfiguresinthehistoryofIsraeldonotbelongtoaprivilegedclass,freeofdefectsanderrors,butratherformpartofthepeopleandlivetheirowndramasofhumanexistence.DespitetheirdifficultiestheyaretheancestorsofthepeopleofIsrael,memoriesoftheirpast,symbolsoftheir identity.Despite theirweaknesses,Abraham, IsaacandJacobarethepatriarchsof Israel;despite theirweaknesses,DavidandSolomonareemblematickingsof Israel;andsowecouldcontinuethelist.TheirrelationshipwithGod,justlikeours,ismarkedbycontinuoustestingandups and downs that slowly but surely record their path of faith. And that, ultimately, iswhatcounts.Inconclusion,theOldTestamentishardtoread,becauseitdoesnotuseourlanguageandof-

tendoesnot fit inwithourmindsetandculture. Its textscontinually surpriseuswithunsus-pectedperspectives.Nevertheless,itispartofourheritageandidentityasbelievers.Itisafun-damental,notaccidental,partofourBible, the foundationonwhich theNewTestamentrests.WhenPaulwantstoexpresstheessenceoftheChristianfaithhetwiceemphasizesconformitywithScripturesoftheJewishpeoplebysaying"ChristdiedforoursinsaccordingtotheScrip-tures;andthathewasburiedandthatonthethirddaywasraisedtolifeaccordingtotheScrip-tures"(1Cor15:3-5).ThisobviouslyconstitutesaverystronglinkbetweenChristiansandtheJewishpeople.UnlikeJewishreading(s)theChristian,inthelightofChristandtheSpirit,discov-ersinthetextsoftheOTanaddedsensethatthetextsthemselvesobscure."Inamannersimilartoa'developer'intheprocessingofphotographicfilm–asno.64oftheciteddocumentexplains–thepersonofJesusandtheeventsreferringtohimhavemadeafullnessofmeaningappearinSacredScriptureswhichpreviously couldnotbeperceived."However,whilebeingaware thatonlyChristhimselfcanfullyopenourmindstotheunderstandingofScripture,wecannotexpect

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thattheChristianreadingoftheOldTestamentwillsolveallitsproblems.AcompetentguideisrequiredforreadersintheirjourneythroughtheintricateOldTestamentpagesalongwiththedesiretodiscovernewandenlighteningexperiencesoffaith.Many issues and nuances are still in the pipeline.We could go on if time had permitted. I

hope,atleast,tohavecontributedtothereading,understandinganddiscussionofthemostchal-lengingpartofVerbumDominiandtoencouraginggreatercollaborationanddialoguebetweenallpeople,menandwomendedicatedtotheserviceoftheWord,notonlyamongpastors,theo-logians,exegetesandscholars.TheCatholicBiblicalFederationisakeycoginthismachinery,asitisentirelydevotedtotheserviceoftheWordandhasanenviablehumanresourcepotential.Iconcludewith some phrases of Pope Francis culled fromEvangeliiGaudium,namely from thesection“CentredontheWordofGod”attheendofChapterIII(no.174-175).“TheSacredScripturesaretheverysourceofevangelization.Consequently,weneedtobeconstantlytrainedinhearingtheword.TheChurchdoesnotevangelizeunlesssheconstantly letsherselfbeevangelized. It is indispensable that thewordofGod‘beevermorefullyattheheartofeveryecclesialactivity.’”“EvangelizationdemandsfamiliaritywithGod’sword,whichcallsfordioceses,par-ishesandCatholicassociationstoprovideforaserious,on-goingstudyoftheBible,whileencouragingitsprayerfulindividualandcommunalreading.”

ThesetwoobjectivesarefullywithintheprogrammeoftheCBF.

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ThefruitsofDeiVerbum:RereadingtheBiblefromtheperspectiveofcultures,

newsubjectsandnewhermeneutics

MARICELMENALÓPEZ✷1.IntroductionIfirstwanttothanktheCatholicBiblicalFederationforthehonourofthisincredibleinvita-

tion.Secondly,Iaskpermissionofmyafroandindigenousorishaancestors,andmyeldestan-cestor JesusChrist to speakhere.Tomanyof you thisunusual juxtapositionofdivinitiesmayseem ridiculous. And so youmight even ask yourselves, how is it possible that Christ is putalongsidepagandivinities? Is she isaChristianornot?Well,yes IamaCatholicChristianbutalong theway I have discoveredmy afro ancestral traditions and deeply share an attitude of

respectfortheindigenousstruggleforthepreserva-tionof theirancestralreligions. If thispermission isgranted, it commitsus toagenuinedialogue.A realdialogue that drives us to open ourselves to eachother,tolistentoeachother’swordwithoutreserva-tionorprejudice,tolovetheother’sdifference,evenif we do not manage to understand it fully, as wereachoutinaprocessofaccompanimentandmutuallearning.Acommitmentwhichisbasedonareinter-pretation and reconstruction of our own traditionsfrom a liberating perspective; for dialogue requiresconcreteattitudesinfavourofliberation.My name is Maricel Mena López, I am an Afro-

Colombian theologian and I belong to that genera-tionof laypeoplewhowerebornwithin the frame-workof ecclesial renewalbrought aboutbyVaticanII. Frommy childhood I experienced that period oftransition and tension between those priests whorefusedtotakeonthechallengesposedbytheCoun-cil and those for whom the Council represented atrueecclesial springtimewith regard to reading theBible, to liturgical renewal, to the emergenceof thelaity as ecclesiastical protagonists. I lived out thistensionintheslumsofmyhometownwhichexperi-

encedamore livelyandexistential theologyattunedtothemodernworldthroughcommunityandfaithprocessesinitiatedintheBasicEcclesialCommunities.However,theseprocesseswereconstantlytruncatedwhentherewaschangeofparishpriestsbydioceses.Inthechurchsuchaprocesshasalwaysbeenobservable;thethickerbranchesrefusetogivewaytotheshootsthatbloomwithvitality. ✷ MaricelMenaLópezholdsaLicentiateinReligiousSciences(UniversityJaveriana,Bogotá,Colombia),

MagisterinTheologyandaPhDinReligiousStudiesinthebiblicalareafromtheMethodistUniversityof Sao Paulo (Brazil). She pursued post-doctoral studies in the School of Theology in Sao Leopoldo(Brazil).SheteachesattheFacultyofTheologyattheUniversityofSantoTomas(Colombia).

Thisarticledrawsonresearchby thegroupGustavoGutiérrez,OP.,LatinAmericanTheology,of theFacultyofTheologyoftheUniversityofSantoTomás(Colombia).

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Contactwith groups andBasic Communities in a barriowhere 95%of the populationwasblack,awokeinmefrommyearliestyearsmyinterest inBiblestudiesandmorespecificallyatheological approachout of blackChristianity. Themain texts of tradition that inspiredme tostudyrevelationinpeoplesandcultureswerespecificallytheDogmaticConstitutionDeiVerbumonDivineRevelationfollowedbytheSantoDomingodocument.Inspiredbythesedocumentsofthemagisterium,myfirsttheologicalcontributionsaffirmed

therevelationofGodinthelifeofblackandpoorcommunities,andthuswestudiedGospeltextsthatreinforcedtheuniversalizationof theChristianmessageforallpeoplesandcultures.Overtime, newquestions became relevant:Would genuine enculturation of the Gospel be possiblewithouttheChristianreligiousexclusivismthatrejectsotherculturalandreligiouspracticesoffaith?Howwere these issuesdealtwith in the timeof JesusandtheearlyChristiancommuni-ties?Didblackpeopleparticipateinthegeopolitical,culturalandreligiousspaceofancientIsra-el?InordertotrytoprovideanswerstothesequestionswesoughttoolstobetterunderstandourculturalrealityandthusapproachthereadingofvariousBiblicalaccounts.All thiswaspossible thanks to the ecclesial turnaround fosteredbyVatican II, and I think

thattodayintheperiodwhenwecelebratethecommemorationofthe50thanniversaryofthepromulgationofthemostimportantdocumentofVaticanIIDeiVerbummanyquestionsarearis-ingforLatinAmericantheology,especiallybecauseweliveinaperiodofcrisis1asaresultoftheepochal change in religious representations that had influenced the ecclesial community foryearsbutwhichdoesnotseemtohavemuchimpactinthepost-modernera.In looking at the past in times of uncertainties, anxieties, fears, it is important not to cling

nostalgicallytomemoriesbutrathertoseewhethertheinitiativestakenintheConciliarperiodarevalidtodayandifpossible,launchnewepistemologicalchallengesthatrespondcreativelytotoday’srequirements.Followingthisintuition,firstly,Iwillhighlightthoseimportantelementsofthedocumentthat

inmyopinionservedassupportforaBiblicalreadingfromtheLatinAmericantheologicalbasis2andwhichundoubtedlyinspiredthebiblicalapproachbynewactorsandemerginghermeneu-tics.Secondly,IwilllimitmypresentationtothestudyofaBiblicalreadingfromaculturalper-spective,exemplifiedbyblackAfro-Americanhermeneutics,andfinally,presentsomeepistemo-logicalchallenges.32.VerbumDeiandtheLatinAmericancontextualbiblicalreadingTheConstitutiononDivineRevelationDeiVerbumproposesabiblicalrereadingoftherevela-

tionofGodinSalvationHistory(DV2),confirmingthecentralitytotheBibleasGod'sinspiredword:

HearingthewordofGodwithreverenceandproclaimingitwithfaith,thesacredsynod…wishes to set forthauthenticdoctrineondivine revelationandhow it ishandedon…(DV1)4.

ThiscentralityofSacredScriptureinauguratesanewecclesiasticalera.TheChurchthusre-turnstoitspropheticdimensionoflisteningtoandproclaimingtheWord.

… like the Christian religion itself all the preaching of the Churchmust be nour-ishedandregulatedbySacredScripture…(DV21).

1 Crisisheremeansseriouslossofcredibility inrelationtothemessage. J.AmandoRobles,Rethinking

religion.Religioninthecurrentculture.InCuadernosdeRealidadesSocialesNo.59/60–January2002,Madrid.

2 Cf.MaricelMenaLópez,PensamientoBiblicolatinoamericano,ClaretianUniversityFoundation,2010.3 MaricelMena López, "Aproximaciones bíblicas desde la óptica de los pueblos negros",RevistaNova

América137(ene–mar2013),p.59.4 EnzoBianchi,LeerlaBibliadespuésdelConcilioVaticanoII,Apuntesparaunaanimaciónbíblicadela

Pastoral (Reading the Bible after Vatican II, Notes for the Biblical Animation of all Pastoral Life.)http://www.itda.es/articulos/26.pdf(InternetMay15,2013).

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Thisdocumentprovidesaseriesofpracticalguidelinessothatthebiblicalmovementreachesallareasofchurchlife.Itendorsesexegeticalwork,iturgesclericsandfaithfultoreadtheBible.Itinvitesprayerfulreadingnowtermed"lectiodivina"5.InresponsetothediscussionsontheinterpretationofScripture,VerbumDeiemphasizesthe

inerrancyofGod's truth contained in theBible (DV11)6, understood todaynot as an abstracttruth, but as thehuman capacity to interpret theGod’s guidance throughSalvationHistory. Itrecognizes theBible’s humananddivine authorship. Thus to knowwhatGodwanted to com-municatetous,itisnecessarytostudywhatthebiblicalauthorsweretryingtosay.BasedonthebiblicaltraditionsoftheOldandNewTestaments,theCouncilsetsthestagefor

an ecclesiology in solidaritywith the sufferingof thepoorest in society. Itsmain contributionfromabiblicalperspectiveinrelationtothepoorandoppressedpeoplecanbesystematizedinthefollowingthreepoints:

(1)ContinuitywiththehumbleandoppressedpeopleoftheOldTestamentliberatedby theGod of the Exodus, vindicated and encouragedby theGod of the prophets,heardbytheGodofthepsalmists.(2)ContinuitywiththeimpoverishedanddespisedmassesoftheGospelnarratives,soughtout,servedandevangelizedby theMessiah JesusofNazareth,whowithalltheirwounds and ambiguities knowhow to respond tohim in faith, seekhimoutandfollowhim.And(3)ContinuitywiththosepooranddefencelesscommunitiesofActs,theLettersandRevelation,broughttogetherbytheapostolic testimonyandtheSpiritof theRisenLord:communitieswhichthroughthesameHolySpirit liveinfilialprayerandfra-ternal love, recognizing the living Jesus Christ in the sharing of bread; the samecommunitiesthatpractisethecommunionofgoodsandministries,andinsolidarityassumetheserviceofthepoorestwiththemissionaryproclamationoftheGospel7.

WemustrecognizethattheCouncilmadepossiblethecelebrationoftheConferenceofMe-dellin,Colombia1968,whichinvitedthesolidarityoftheentirechurchwithpoorandoppressedpeopleandpromotedherevangelizingmissionwithintheBasicEcclesialCommunitiesfromtheperspectiveofanecclesiologyofcommunioninspiredbytheCouncil8.In continuitywith these principles,

the Dogmatic Constitution on theChurchLumenGentium9facilitated thedefiningofamodelofchurchopeningthewaytoanencounterwiththepoor.God’s accompanying the life of thepoor in theBible is concretized in therecognition of God's saving action to-day.Theconstitutivevalueofthelaityis enhanced (cf. LG 30-38) and theimportanceofandtheneedtolistentothelaityincludingindiocesandeliber-ationsisstressed(cf.LG37).Thathis-toricalemergenceofthepoorhasgen-eratedacivicandlayconcientizationthathasledtotherecognitionoftheprotagonistroleandinclusionof the laity in social and ecclesial structures. Conciliar andpost conciliar theological

5 PedroPabloDiBerardino,ALectioDivina,SaoPaulo:Paulus,1998.6 MaricelMenaLópez,Pensamiento,p.157 RonaldoMuñoz,At40yearssinceitsproclamationbytheCouncil,wereview...theresponsetoLumen

Gentium in Latin America. Koinonia Services. Internet: http://www.servicioskoinonia.org/relat/347.htm[accessMay152013].

8 RonaldoMuñoz,op.cit.9 ConstitutionadoptedinNovember1964.

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reflectiondescribestheiractionandparticipationasarightandadutythatarisesfromthesac-ramentofbaptism(cf.LG23)10.ThedocumentDeiVerbummadeagreatimpactinLatinAmerica,ontheonehand,makingit

possibletounderstandtherevealingactionofGodinhistory.Ontheother,itarousedtheinter-estoftheCatholicsintheBible,whichtookplaceinvariousways:theliturgicalrenewal,thesuc-cessivetranslationsoftheBi

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BDVd 2015 E ct1...BDV digital English Edition 2015, n. 102 – 103 — 5 — CBF Action Plan 2016– 2021 CBF Action Plan 2016 – 2021, approved by the Plenary Assembly 18-23 June