Synod Prop 2: Dei Verbum Good

Jim McK suggested I backtrack a bit and catch up with the introductory proposition, number 2, that affirmed Dei Verbum and the consequent years of “great benefits” the Church has realized from Vatican II.

The synodal fathers, at more than 40 years after the promulgation of the dogmatic constitution on the divine revelation Dei Verbum to the work of the Vatican II ecumenical council, acknowledge with gratitude the great benefits contributed by this document to the life of the Church, at the exegetic, theological, spiritual, pastoral and ecumenical level.

 

Throughout the history of the “intellectus fidei” and of Christian doctrine, this constitution brought to light the Trinitarian and historic salvific horizon of revelation.

 

In these years the ecclesial awareness has undoubtedly grown that Jesus Christ, God’s Word incarnate, “by the very fact of his presence and with the manifestation he makes of himself with words and works, with signs and miracles, and especially with his death and his resurrection from the dead, and at last with the sending of the Spirit of truth, fulfills and completes Revelation and corroborates it with the divine testimony, that is that God is with us to deliver us from the darkness of sin and death and resurrect us for eternal life” (Dei Verbum 4).

This paragraph especially, was suggested for a look:

 

All this has allowed for further reflection on the infinite value of the Word of God that is given to us in sacred Scripture, as inspired testimony of revelation, which with the living Tradition of the Church constitutes the supreme rule of faith (cf. Dei Verbum 21). It is this same Word that is kept and interpreted faithfully by the Magisterium (cf. Dei Verbum 10), which is celebrated in the sacred Liturgy and which gives itself to us in the Eucharist as bread of eternal life (cf. John 6).

The bishops are certainly aware of the Second Person: the Word proclaimed and the Sacrament shared by believers. My query was about the vehemence in some quarters about the liturgical practice of lighting at the ambo. I think a sound case can be made for the custom of ambo candles. I doubt the practice will be disappearing any time soon. I certainly don’t think it in any way contributes to a separation of Christ, given that the Paschal candle is lit for funerals, baptisms, and the Easter season.

Treasuring all that emerged in these years, the Church feels today the need to reflect further on the mystery of the Word of God in its different articulations and pastoral implications. Hence, this synodal assembly expresses the hope that all the faithful will grow in the awareness of the mystery of Christ, only savior and mediator between God and (people) (cf. 1 Timothy 2:5; Hebrews 9:15), and the Church renewed by the religious hearing of the Word of God might undertake a new missionary season, proclaiming the Good News to all (people).

The synod states its purpose: further reflection on the Word and the situation of the Church. High hopes for the laity, for renewal, for that “new missionary season.” Are we up for it, or will these propositions and any energy behind them just dissolve in the retrenchment/entitlement movement in Rome?

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Todd and his family live in Ames, Iowa. He serves a Catholic parish of both Iowa State students and town residents.
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One Response to Synod Prop 2: Dei Verbum Good

  1. Jim McK says:

    I pointed to this because it describes an important emphasis from the Synod. “The Word of God” refers not just to scripture, but to “the Second Person of the Trinity”. The Word of God is just as operative at the altar as at the ambo. Our service is still the joining of two liturgies, of the Word and of the Eucharist, so I agree with candles at ambo and altar.

    But both liturgies are liturgies of the Word of God, and that sometimes tilts how some of the propositions are read. The candles should be seen as signs of continuity, of the light of Christ, rather than for the differences between Eucharist and Word, or altar and ambo.

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