A LOVING TRIBUTE TO OUR BELOVED BROTHER FELIPE S.J.

Dear beloved of the Father,

On the 4th of February 2011, our beloved Bro. Felipe S.J. left for his heavenly reward having lived an exceptionally beautiful, holy and active life. In and through his work, play and deep spirituality he has left behind a legacy so great that all those who came in contact with him will find it absolutely difficult to erase from their hearts and memory.

The 7th day Eucharist was celebrated on 10th of February 2011. Many Fathers, sisters and friends and sports lovers gathered together to pay their respects to this great Champion. Fr. Charlie Dias S.J. was the main celebrant for the occasion. Fr. Charlie in his sermon brought out the beautiful life, work and character of Bro. Felipe through a meaningful song he himself had composed. 

After the Eucharistic Celebration various persons came forward to to share their experience with Bro. Felipe and how he had touched their lives and made it sublime. Tears did roll down their eyes as they fondlly remembered Bro. Felipe. Among the speakers were Mr. Hardev Jadeja (Treasurer, All India Football Federation), Dr. Shanta, Mrs Rose Albert, Fr. Rosyton and Mr. Charlie Viegas. They stirred the hearts of all present and expressed their deep gratitude for the person of Bro. Felipe and felt his absence in their lives.

Fr. Charlie Dias on this occasion paid respect to Bro. Felipe by his touching words. I would like to put it here for all of us to read and thank God for our Beloved Brother and pray that the good Lord bless him with eternal bliss.

Speech of Fr. Charlie Dias on the 7th day Mass (10/2/2011)

Dear Friends and Sports lovers,

We gather this evening to bid farewell once again to our beloved Bro. Felipe. To many of us he was a loving and understanding brother. To some of us he was a father figure, and to all sports lovers he was a wonderful coach and a director of sports.

Rosary School, sports and games were his first love. The play field was his domain in which he trained, shaped and nurtured young players. Like a master craftsman, he taught them basic skills and guided them to soar higher and higher and to excel in sports and games.

Rev. Bro. Felipe was brave and fierce like a lion on the sports field. He would never give up come what may and played to the final whistle. He infused the spirit of sportsmanship and the "never say die" attitude in all the rosarites. He was brave like a lion, yet he was humble and meek like a lamb and harmless like a dove in his daily life. He always worked hard behind the scene whether it was the School Annual Day, the Sports day or the Fun fair. There you would find him working busy as a bee, but always behind the scene.

Bro. Felipe believed in the principle of "Simple living and hard working". He picked up these qualities from his early childhood way back in Spain. He left Spain for good, leaving behind his near and dear ones and came to India to love and to serve the people of our country.

Rosary school was his second home and every rosarite was his dear and precious child. It is heartening to note that during his reign as director of sports, Rosary School became the champion team for successive years in Football, Hockey, Basketball and Athletics. He was elected as the President of Gujarat State Football Association. A title he did not much like or care. What he liked was to see the development and improvement in the field of sports and football in Gujarat State. He loved to encourage every sportsman to do better and better and to excel in every discipline.

When his health failed him, he was shifted to Jeevan Darshan for better care and treatment. But this separation from his first love was a difficult pill to swallow. He spent the remaining years at Jeevan Darshan and waited patiently till God blew the final whistle on Friday, 4th February, calling him to a better playfield.

Dear Bro. Felipe, as we say Good bye to you, we remember and cherish the Golden memories when you were in our amidst -

- We salute you for being an upright honest and dedicated person.

- We salute you for being an inspiration to all of us.

- We salute you for infusing in all rosarites the spirit of true sportsmanship.

- We salute you for being a model of hardwork and dedication.

- We salute you for being the Father of sports of Rosary and Vadodara.

- We salute you for your selfless service.

We thank you for all that you have done and been to us - You have moved on to a higher and a better place, to a new play field and to begin a new game in the garden of Paradise.

Good Bye Bro. Felipe - Aavjo / Adios / Amigo ......................... Till we meet again.

May his soul rest in peace - Amen.

Fr. Lawrence Rodrigues

(Diocesan Director for Social Communications - Baroda) 

(Kindly pass this email or the blog www.dcsc-baroda.blogspot.com to all your friends, parishioners, others so that all benefit from it)

FEAST OF DON BOSCO 

MAKARPURA, BARODA

Don Bosco Parish, Makarpura celebrated the feast of St. John Bosco and also The Parish Family Day.  The Feast Mass was celebrated by Rev. Fr. Pablo.  With him were Fr. Joel, Fr. Lawrence, Fr. P.D. Matthew, Fr. Lester, Fr. Byron, Fr. Tony and the parish priest Fr. Nelson.  The celebration was in the lawn behind the church which accommodated all the families of the parish.

The mass was followed by a cultural program.  The M.C.s for the evening Fedrick and Jaya Rajan,  welcomed the chief Guest Rev Fr. Pablo and all the other priests, sisters and all present.  Every event needs to start by invoking God's blessing and so did it here.  The program began with a prayer dance by the little girls of Missionaries of Charity.  The youngest of them all, then welcomed Fr. Pablo with a garland.

The MCs, who entered on the title song of DON, entertained the audience with Shayaris and Jokes.

 

The Auxilium Convent girls lit up the stage with their Gujarati Folk dance.  This added essence to the evening with the flovour of our homeland- Gujarat.  After this the youth of the parish put up a skit with a beautiful message.  The Doctor of the play operated the patient and removed all vices from him and instilled virtues instead.  He finished the surgery with the stitches of Prayer.  The play was the creativity of Mr. Henry Dsouza.

Proving that a well choreographed dance can be viewed not only on television. The Snehalaya Boys added more life to the evening with rocking dance on remix of bollywood numbers.  This was professionally choreographed by Monty from Snehalaya.

The Prize Distribution followed this, where the Marian Quiz winners and the Crib Competition winners were felicitated.  There were surprise prizes for the toppers of SSC and HSC (science and commerce).

The program ended with a speech and vote of thanks by the parish priest Fr. Nelson.  All present, then joined in the meal as one parish family. It was a memorable day for all the parishioners of DON BOSCO BARODA.

Thank You Jaya Rajan for the nice Report.

Fr. Lawrence Rodrigues

(Diocesan Commission for Social Communications - Baroda)

WORLD DAY OF THE SICK - 2011

Dear Friends today we celebrate "World Day of the Sick". It was instituted on May 13, 1992 by Pope John Paul II. It is celebrated on February 11 on the feast of Our Lady of Lourdes through whose powerful intercession many are healed by God, through Jesus. It is day of prayer and a time to show our concern for those who are suffering and to remind us of the great suffering which our Saviour underwent for our salvation.

Le us read, reflect and put into action the message of our Holy Father for the 19th world day of the sick.

MESSAGE OF HIS HOLINESS BENEDICT XVI
FOR THE NINETEENTH WORLD DAY OF THE SICK

‘By his wounds you have been healed’ (1 Pt 2:24)

Dear Brothers and Sisters!

Every year, on the day of the memorial of the Blessed Virgin of Lourdes, which is celebrated on 11 February, the Church proposes the World Day of the Sick. This event, as the venerable John Paul II wanted, becomes a propitious occasion to reflect upon the mystery of suffering and above all to make our communities and civil society more sensitive to our sick brothers and sisters. If every man is our brother, much more must the sick, the suffering and those in need of care be, at the centre of our attention, so that none of them feels forgotten or emarginated; indeed, ‘the true measure of humanity is essentially determined in relationship to suffering and to the sufferer. This holds true both for the individual and for society. A society unable to accept its suffering members and incapable of helping to share their suffering and to bear it inwardly through “com-passion” is a cruel and inhuman society’ (Encyclical letter Spe salvi, n. 38). The initiatives that will be organised in each diocese on the occasion of this Day should be a stimulus to make care for the suffering increasingly effective, also in view of the solemn celebration that will take place in 2013 at the Marian sanctuary of Altötting in Germany.

1. I still have in my heart the moment when, during the course of the pastoral visit to Turin, I was able to pause in reflection and prayer before the Holy Shroud, before that suffering face, which invites us to reflect on He who took upon himself the passion of man, of every time and place, even our sufferings, our difficulties, our sins. How many faithful, during the course of history, have passed in front of that burial cloth, which enveloped the body of a crucified man, and which completely corresponds to what the Gospels hand down to us about the passion and death of Jesus! To contemplate it is an invitation to reflect upon what St. Peter writes: ‘By his wounds you have been healed’ (1 Pt 2:24). The Son of God suffered, died, but rose again, and precisely because of this those wounds become the sign of our redemption, of forgiveness and reconciliation with the Father; however they also become a test for the faith of the disciples and our faith: every time that the Lord speaks about his passion and death, they do not understand, they reject it, they oppose it. For them, as for us, suffering is always charged with mystery, difficult to accept and to bear. The two disciples of Emmaus walk sadly because of the events that had taken place in those days in Jerusalem, and only when the Risen One walks along the road with them do they open up to a new vision (cf. Lk 24:13-31). Even the apostle Thomas manifests the difficulty of believing in the way of redemptive passion: “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and put my hand into his side, I will not believe” (Jn 20:25). But before Christ who shows his wounds, his response is transformed into a moving profession of faith: “My Lord and my God!” (Jn 20:28). What was at first an insurmountable obstacle, because it was a sign of Jesus’ apparent failure, becomes, in the encounter with the Risen One, proof of a victorious love: ‘Only a God who loves us to the extent of taking upon himself our wounds and our pain, especially innocent suffering, is worthy of faith.’ (Urbi et Orbi Message, Easter 2007).

2. Dear sick and suffering, it is precisely through the wounds of Christ that we are able to see, with eyes of hope, all the evils that afflict humanity. In rising again, the Lord did not remove suffering and evil from the world, but he defeated them at their root. He opposed the arrogance of Evil with the omnipotence of his Love. He has shown us, therefore, that the way of peace and joy is Love: “Just as I have loved you, you also should love one another” (Jn 13:34). Christ, victor over death, is alive in our midst. And while with St. Thomas we also say “My Lord and my God!”, let us follow our Master in readiness to spend our lives for our brothers and sisters (cf. 1 Jn 3:16), becoming messengers of a joy that does not fear pain, the joy of the Resurrection.

St. Bernard observed: ‘God cannot suffer but He can suffer with’. God, who is Truth and Love in person, wanted to suffer for us and with us; He became man so that He could suffer with man, in a real way, in flesh and blood. To every human suffering, therefore, there has entered One who shares suffering and endurance; in all suffering con-solatio is diffused, the consolation of God’s participating love so as to make the star of hope rise (cf. Encyclical letter Spe salvi, n. 39).

I repeat this message to you, dear brothers and sisters, so that you may be witnesses to it through your suffering, your lives and your faith.

3. Looking forward to the appointment of Madrid, in August 2011, for the World Youth Day, I would also like to address a special thought to young people, especially those who live the experience of illness. Often the Passion, the Cross of Jesus, generate fear because they seem to be the negation of life. In reality, it is exactly the contrary! The Cross is God’s ‘yes’ to mankind, the highest and most intense expression of his love and the source from which flows eternal life. From the pierced heart of Jesus this divine life flowed. He alone is capable of liberating the world from evil and making his Kingdom of justice, peace and love, to which we all aspire, grow (cf. Message for the World Youth Day 2011, n. 3). Dear young people, learn to ‘see’ and to ‘meet’ Jesus in the Eucharist, where he is present in a real way for us, to the point of making himself food for our journey, but know how to recognise and serve him also in the poor, in the sick, in our brothers and sisters who are suffering and in difficulty, who need your help (cf. ibid., n. 4). To all you young people, both sick and healthy, I repeat my invitation to create bridges of love and solidarity so that nobody feels alone but near to God and part of the great family of his children (cf. General Audience, 15 November 2006).

4. When contemplating the wounds of Jesus our gaze turns to his most sacred Heart, in which God’s love manifests itself in a supreme way. The Sacred Heart is Christ crucified, with the side opened by the lance from which flowed blood and water (cf. Jn 19:34), ‘symbol of the sacraments of the Church, so that all men, drawn to the Heart of the Saviour, might drink with joy from the perennial fountain of salvation’ (Roman Missal, Preface for the Solemnity of the Sacred Heart of Jesus). Especially you, dear sick people, feel the nearness of this Heart full of love and draw with faith and joy from this source, praying: ‘Water of the side of Christ, wash me. Passion of Christ, strengthen me. O good Jesus, hear my prayers. In your wounds, hide me’ (Prayer of St. Ignatius of Loyola).

5. At the end of this Message of mine for the next World Day of the Sick, I would like to express my affection to each and everyone, feeling myself a participant in the sufferings and hopes that you live every day in union with the crucified and risen Christ, so that he gives you peace and healing of heart. Together with him may the Virgin Mary, whom we invoke with trust as Health of the Sick and Consoler of the Suffering, keep watch at your side! At the foot of the Cross the prophecy of Simon was fulfilled for her: her heart as a Mother was pierced (cf. Lk 2:35). From the depths of her pain, a participation in that of her Son, Mary is made capable of accepting the new mission: to become the Mother of Christ in his members. At the hour of the Cross, Jesus presents to her each of his disciples, saying: “Behold your son” (cf. Jn 19:26-27). Her maternal compassion for the Son becomes maternal compassion for each one of us in our daily sufferings (cf. Homily at Lourdes, 15 September 2008).

Dear brothers and sisters, on this World Day of the Sick, I also invite the authorities to invest more and more in health-care structures that provide help and support to the suffering, above all the poorest and most in need, and addressing my thoughts to all dioceses I send an affectionate greeting to bishops, priests, consecrated people, seminarians, health-care workers, volunteers and all those who dedicate themselves with love to treating and relieving the wounds of every sick brother and sister in hospitals or nursing homes and in families: in the faces of the sick you should know how to see always the Face of faces: that of Christ.

I assure you all that I will remember you in my prayers, as I bestow upon you my Apostolic Blessing.

From the Vatican, 21 November 2010, the feast of Christ the King of the Universe.

BENEDICTUS PP XVI

Fr. Lawrence Rodrigues

(Diocesan Commission for Social Communications - Baroda)

MESSAGE FOR THE WORLD COMMUNICATIONS DAY 2011

Dear Beloved of the Father,

Every year our Holy Father, Pope Benedict XVI delivers a message on 24th of January, the Feast of St. Francis de Sales -the patron of Journalists!

Pope Benedict's Message for 45th World Communications Day,was released yesterday in the Vatican. I would like to present the full document here for our reading and meditation. Today, more than ever we faced with great opportunities and at the same time great challenges as regards the digital age. Mother Church concerned about its children's growth and to make sure they don't fall prey to the evils surmounting them everyday teaches, enlightens and guides us through regular teachings on the core issues faced by us.

The message of the Holy Father dwells on Truth, Proclamation and Authenticity of Life in the Digital Age. Let us read it, live it and spread it to our family and friends. 

God Bless You.

Fr. Lawrence Rodrigues

(For Diocesan Commission for Social Communications - Baroda)

MESSAGE OF HIS HOLINESS POPE BENEDICT XVI

FOR THE 45TH WORLD COMMUNICATIONS DAY

Truth, Proclamation and Authenticity of Life in the Digital Age 

 
 Dear Brothers and Sisters,

On the occasion of the 45th World Day of Social Communications, I would like to share some reflections that are motivated by a phenomenon characteristic of our age: the emergence of the internet as a network for communication. It is an ever more commonly held opinion that, just as the Industrial Revolution in its day brought about a profound transformation in society by the modifications it introduced into the cycles of production and the lives of workers, so today the radical changes taking place in communications are guiding significant cultural and social developments. The new technologies are not only changing the way we communicate, but communication itself, so much so that it could be said that we are living through a period of vast cultural transformation. This means of spreading information and knowledge is giving birth to a new way of learning and thinking, with unprecedented opportunities for establishing relationships and building fellowship.

New horizons are now open that were until recently unimaginable; they stir our wonder at the possibilities offered by these new media and, at the same time, urgently demand a serious reflection on the significance of communication in the digital age. This is particularly evident when we are confronted with the extraordinary potential of the internet and the complexity of its uses. As with every other fruit of human ingenuity, the new communications technologies must be placed at the service of the integral good of the individual and of the whole of humanity. If used wisely, they can contribute to the satisfaction of the desire for meaning, truth and unity which remain the most profound aspirations of each human being.

In the digital world, transmitting information increasingly means making it known within a social network where knowledge is shared in the context of personal exchanges. The clear distinction between the producer and consumer of information is relativized and communication appears not only as an exchange of data, but also as a form of sharing. This dynamic has contributed to a new appreciation of communication itself, which is seen first of all as dialogue, exchange, solidarity and the creation of positive relations. On the other hand, this is contrasted with the limits typical of digital communication: the one-sidedness of the interaction, the tendency to communicate only some parts of one’s interior world, the risk of constructing a false image of oneself, which can become a form of self-indulgence.

Young people in particular are experiencing this change in communication, with all the anxieties, challenges and creativity typical of those open with enthusiasm and curiosity to new experiences in life. Their ever greater involvement in the public digital forum, created by the so-called social networks, helps to establish new forms of interpersonal relations, influences self-awareness and therefore inevitably poses questions not only of how to act properly, but also about the authenticity of one’s own being. Entering cyberspace can be a sign of an authentic search for personal encounters with others, provided that attention is paid to avoiding dangers such as enclosing oneself in a sort of parallel existence, or excessive exposure to the virtual world. In the search for sharing, for “friends”, there is the challenge to be authentic and faithful, and not give in to the illusion of constructing an artificial public profile for oneself.

The new technologies allow people to meet each other beyond the confines of space and of their own culture, creating in this way an entirely new world of potential friendships. This is a great opportunity, but it also requires greater attention to and awareness of possible risks. Who is my “neighbour” in this new world? Does the danger exist that we may be less present to those whom we encounter in our everyday life? Is there is a risk of being more distracted because our attention is fragmented and absorbed in a world “other” than the one in which we live? Do we have time to reflect critically on our choices and to foster human relationships which are truly deep and lasting? It is important always to remember that virtual contact cannot and must not take the place of direct human contact with people at every level of our lives.

In the digital age too, everyone is confronted by the need for authenticity and reflection. Besides, the dynamic inherent in the social networks demonstrates that a person is always involved in what he or she communicates. When people exchange information, they are already sharing themselves, their view of the world, their hopes, their ideals. It follows that there exists a Christian way of being present in the digital world: this takes the form of a communication which is honest and open, responsible and respectful of others. To proclaim the Gospel through the new media means not only to insert expressly religious content into different media platforms, but also to witness consistently, in one’s own digital profile and in the way one communicates choices, preferences and judgements that are fully consistent with the Gospel, even when it is not spoken of specifically. Furthermore, it is also true in the digital world that a message cannot be proclaimed without a consistent witness on the part of the one who proclaims it. In these new circumstances and with these new forms of expression, Christian are once again called to offer a response to anyone who asks for a reason for the hope that is within them (cf. 1 Pet 3:15).

The task of witnessing to the Gospel in the digital era calls for everyone to be particularly attentive to the aspects of that message which can challenge some of the ways of thinking typical of the web. First of all, we must be aware that the truth which we long to share does not derive its worth from its “popularity” or from the amount of attention it receives. We must make it known in its integrity, instead of seeking to make it acceptable or diluting it. It must become daily nourishment and not a fleeting attraction. The truth of the Gospel is not something to be consumed or used superficially; rather it is a gift that calls for a free response. Even when it is proclaimed in the virtual space of the web, the Gospel demands to be incarnated in the real world and linked to the real faces of our brothers and sisters, those with whom we share our daily lives. Direct human relations always remain fundamental for the transmission of the faith!

I would like then to invite Christians, confidently and with an informed and responsible creativity, to join the network of relationships which the digital era has made possible. This is not simply to satisfy the desire to be present, but because this network is an integral part of human life. The web is contributing to the development of new and more complex intellectual and spiritual horizons, new forms of shared awareness. In this field too we are called to proclaim our faith that Christ is God, the Saviour of humanity and of history, the one in whom all things find their fulfilment (cf. Eph 1:10). The proclamation of the Gospel requires a communication which is at once respectful and sensitive, which stimulates the heart and moves the conscience; one which reflects the example of the risen Jesus when he joined the disciples on the way to Emmaus (cf. Lk 24:13-35). By his approach to them, his dialogue with them, his way of gently drawing forth what was in their heart, they were led gradually to an understanding of the mystery.

In the final analysis, the truth of Christ is the full and authentic response to that human desire for relationship, communion and meaning which is reflected in the immense popularity of social networks. Believers who bear witness to their most profound convictions greatly help prevent the web from becoming an instrument which depersonalizes people, attempts to manipulate them emotionally or allows those who are powerful to monopolize the opinions of others. On the contrary, believers encourage everyone to keep alive the eternal human questions which testify to our desire for transcendence and our longing for authentic forms of life, truly worthy of being lived. It is precisely this uniquely human spiritual yearning which inspires our quest for truth and for communion and which impels us to communicate with integrity and honesty.

I invite young people above all to make good use of their presence in the digital world. I repeat my invitation to them for the next World Youth Day in Madrid, where the new technologies are contributing greatly to the preparations. Through the intercession of their patron Saint Francis de Sales, I pray that God may grant communications workers the capacity always to carry out their work conscientiously and professionally. To all, I willingly impart my Apostolic Blessing.

From the Vatican, 24 January 2011, Feast of Saint Francis de Sales

BENEDICTUS XVI

© Copyright 2011 - Libreria Editrice Vaticana

POST-SYNODAL EXHORTATION

ON THE WORD OF GOD

“VERBUM DOMINI”

***********************************************************************

 Dear Beloved of the Father,

Our Holy Father Pope Benedict XVI has recently released his post-synodal apostolic exhortation “Verbum Domini” (The Word of the Lord). It is an outcome of the reflections of the Ordinary General Assembly of the Synod of Bishops held in 2008, whose theme was “The Word of God in the Life and mission of the Church” . In this exhortation, the directives on Scripture found in the Second Vatican Council document “Dei Verbum” are reviewed in the light of the new challenges that confront us today.

 

The Purpose of the document: Archbishop Nikota Eterovic, Secretary General of the Synod of Bishops, told a Vatican press conference that the purpose of the document is:

·           to communicate the results of the Synod;

·           to rediscover the Word of God – a source of constant ecclesial renewal;

·           to promote the Bible among pastors;

·           to help the Faithful become witnesses of the Word of God;

·           to support the new evangelization and ecumenical dialogue; 

·            to foster ever greater love for the Word of God.

The layout of the document: The document consists of Introduction, three parts and Conclusion.

The Three parts are:

1.     Verbum Dei (The Word of God),

2.     Verbum in Ecclesia (The Word in the Church),

3.     Verbum Mundo (The Word of the World)

Summary of the Document:

Part One: Verbum Dei (The Word of God)

Part One begins by outlining the significance of the Incarnation, in which the Word became flesh. It then briefly discusses the human response to God’s word, before an extended treatment of the topic of the interpretation of Scripture.

Central to the Christian mystery is the Incarnation of the Word, which is the ultimate expression of God’s condescension (nos. 11-12). When we speak of “the word,” this is always the primary referent. In Christ, the Incarnate Word, God has revealed himself completely (nos. 12, 14).

But the Incarnation also means that God’s revelation occurs in space and time. Thus, we have the concept of “inspiration,” which implies that revelation contains both a human and divine element (no. 19). When interpreting the Scriptures, we cannot lose sight of the concepts of “inspiration” and “truth” (no. 19).

The fact that God speaks his word to people means that he calls them into a dialogue with himself (no. 23). Mary provides the supreme example of the faith-filled hearing of God’s word (no. 27). She is also an example to us of familiarity with that word. “Since Mary is completely imbued with the word of God, she is able to become the Mother of the Word Incarnate” (no. 28).

Interpretation of Scripture in the Church

In this section, Pope Benedict stresses that Scripture cannot be properly understood apart from a living faith, nor outside of the family of faith, the Church. Interpretation is not a personal matter apart from the community, for “the Bible was written by the People of God for the People of God, under the inspiration of the Holy Spirit” (no. 30). Because the Bible is the Church’s book, it cannot be properly understood apart from that Church.

Regarding methods of exegesis, Benedict draws on Dei Verbum, no.12, in order to provide guidelines to be followed in the interpretation of Scripture. The historical-critical method is beneficial, since Christian faith deals with history and “should thus be studied with the methods of serious historical research” (no. 32). But it is inadequate on its own, since the true goal of exegetes is reached “only when they have explained the meaning of the biblical text as God’s word for today” (no. 33).

In order to appreciate the divine element in the Bible, three criteria are necessary: [1] the text must be interpreted with attention to the unity of the whole of Scripture (also known as “canonical exegesis)”; [2] the Tradition of the Church must be taken into account; and [3] the analogy of faith must be respected (no. 35). Although many Catholic exegetes are competent in the historical-critical method, more attention needs to be paid to the theological dimension of biblical texts, in accordance with these three elements.

The danger today is “a dualistic approach to Sacred Scripture” that separates the human from the divine element. Unfortunately, this “occurs even at the highest academic levels” (no. 35). This “dualism” results in the meaning of the text being relegated to the past and having no meaning for us today. This absence of faith often gives way to a “secularized hermeneutic” which tends to reject any miraculous or divine elements in Scripture and even to de-historicize events such as the Lord’s Resurrection (no. 35). Such a flawed methodology can cause great harm to the clarity of homilies and to the formation of seminarians (no. 35).

The Bible’s unity is grounded in the fact that all the Scriptures ultimately point to Christ, the Word (nos. 38-39). This means that the Old Testament remains valid for Christians, even if it has been fulfilled (no. 40). The close relationship between the Old and New Testaments must be brought out in both pastoral and academic settings (no. 41).

A “hermeneutic of faith” must resist both faithless reductionism and fundamentalism. In order to foster such a hermeneutic, Episcopal Conferences are encouraged to help pastors, exegetes, and theologians to work more closely together (no. 45).

With respect to ecumenism, Pope Benedict calls for “an increase in ecumenical study, discussion and celebrations of the word of God,” provided these celebrations of the word do not appear as alternatives to the Mass (no. 46). The creation of common ecumenical translations also remains important (no. 46).

The lives of the Saints, who allowed their lives to be shaped by the word of God, provide the most profound interpretation of Scripture. “Every saint is like a ray of light streaming forth from the word of God” (no. 48). Their holiness is an interpretation “which cannot be overlooked” (no. 49).

Part Two: Verbum in Ecclesia (The Word in the Church)

Part Two considers the place of the word of God in the Church, particularly in the liturgy and in the sacraments. The liturgy is not only the privileged setting in which we hear the word of God, but it is also the goal to which a faith-filled understanding of Scripture must always refer (no. 52). Unfortunately, the close relationship between word and sacrament is not always understood by the faithful, and so it is the task of priests and deacons to explain this unity when they administer the sacraments (no. 53).

Given the importance of the Mass readings, which are proclaimed by a reader, more training should be provided for those who carry out this task in the liturgy. This training should be in the areas of biblical formation, liturgical formation, and technical preparation (no. 58).

Because of the importance of the word of God in the sacred liturgy, the quality of homilies needs to be improved . . . [I]t should lead to an understanding of the mystery being celebrated, serve as a summons to mission, and prepare the assembly for the profession of faith, the universal prayer and the Eucharistic liturgy. . . . Generic and abstract homilies which obscure the directness of God’s word should be avoided, as well as useless digressions which risk drawing greater attention to the preacher than to the heart of the Gospel message. The faithful should be able to perceive clearly that the preacher has a compelling desire to present Christ, who must stand at the centre of every homily (no. 59).

To this end, resources and publications should be developed to help the ministers carry out this task (no. 60).

In the Sacrament of Reconciliation, the penitent should begin his or her confession by reading or listening to a biblical exhortation, and should use an act of contrition “based on the words of Scripture” (no. 61). Communal celebrations of the Anointing of the Sick are urged in parishes and hospitals (no. 61).

The Liturgy of the Hours has an important place in the Church, and must be prayed daily by Bishops, priests, deacons, and seminarians (no. 62). The recital of Morning and Evening Prayer is to be encouraged among the lay faithful in parishes and religious communities (no. 62). In order to aid parishes that lack weekly access to a priest, Pope Benedict asks the competent authorities to develop ritual directories that provide new Sunday celebrations of the word which will not be confused with Sunday Mass (no. 65).

Within the celebration of the Eucharist, the faithful should be educated in the value of silence (no. 66). There could also be a greater solemnity (particularly on major feasts) surrounding the Gospel by making use of the Gospel Book and carrying it in procession. It is also helpful when the Gospel is proclaimed in song, particularly on solemnities (no. 67).

During the Mass, the readings from Scripture are never to be replaced by other texts. This includes the Responsorial Psalm (no. 69). Songs and hymns should be chosen which “are of clear biblical inspiration and which express, through the harmony of music and words, the beauty of God’s word,” particularly traditional music such as Gregorian chant (no. 70). Accommodations should also be made in the liturgy, whenever possible, for the visually and hearing impaired (no. 71).

Pope Benedict urges all the faithful to read the Scriptures and so to encounter Jesus Christ: “I express my heartfelt hope for the flowering of a ‘new season of greater love for Sacred Scripture on the part of every member of the People of God, so that their prayerful and faith-filled reading of the Bible will, with time, deepen their personal relationship with Jesus’” (no. 72). When the faithful do not know the Bible, they are often preyed upon by various sects which promote a distorted reading of Scripture (no. 73).

The knowledge of biblical personages and events is to be encouraged, especially the memorization of those scriptural passages “which are particularly expressive of the Christian mysteries” (no. 74). This scriptural knowledge is to be supplemented by the Catechism of the Catholic Church, which is “a sure norm for teaching the faith” (no. 74). Centres of formation should be established where laity and missionaries can receive a stronger formation in the word of God (no. 75).

Within Catholic families, family prayer and reading of the Bible is to be encouraged. Every household should have its own Bible, “to be kept in a worthy place and used for reading and prayer” (no. 85). In all cases, reading of Scripture should be accompanied by prayer. Here, Benedict cites Saint Augustine: “When you read the Bible, God speaks to you; when you pray, you speak to God” (no. 86).

The practice of lectio divina is to be encouraged (no. 87), as is the recitation of the rosary. As regards the latter, the announcement of each mystery should be followed by a short biblical text relevant to that mystery (no. 88).

Part Three: Verbum Mundo (The Word to the World)

Part Three deals with the theme of mission and evangelization. The word of God given to us makes us not only hearers, but also heralds so that we share in Christ’s mission and are empowered by the Holy Spirit (no. 91). The word that we receive is meant for all; it cannot be kept to ourselves. Since it is true, it belongs to everyone (no. 92).

Every area of society needs the light of Christ. “It is not a matter of preaching a word of consolation, but rather a word which disrupts, which calls to conversion and which opens the way to an encounter with the one through whom a new humanity flowers” (no. 93).

This task of proclaiming the word of God belongs to all the baptized. Consciousness of this mission “must be revived in every family, parish, community, association and ecclesial movement” (no. 94). Because many people, particularly in the Western world, are “baptized, but insufficiently evangelized,” there is need for a “new evangelization” (no. 96). This mission must not neglect the poor (no. 99) and the need to strive for justice (no. 100). In this regard, the faithful should receive formation in the Church’s social teaching (no. 100).

Many young people have a “sincere desire to know Jesus.” The Gospel should be proclaimed to them clearly, and they should be taught the Sacred Scriptures so that they can share the Gospel with their peers (no. 104).

In many historically Christian countries there is a large influx of migrants who do not know Christ. This offers a unique opportunity, and “migrants are entitled to hear the kerygma, which is to be proposed, not imposed. If they are Christians, they require forms of pastoral care which can enable them to grow in the faith and to become in turn messengers of the Gospel.” (no. 105).

In Sacred Scripture, the poor have a special place. It is to be emphasized, however, that the poor are also themselves agents of evangelization (no. 107).

Recognizing that the entire cosmos was created through the Word (cf. John 1.2), we acknowledge a responsibility toward creation, which is not to be viewed simply as raw material to be exploited. Thus, “accepting the word of God, attested to by Scripture and by the Church’s living Tradition . . . promotes an authentic ecology which has its deepest roots in the obedience of faith” (no. 108).

Because religious education is so important, “religion teachers should be given careful training” (no. 111). As well, competent offices and groups should promote solid scriptural formation in artists, who are capable of greatly contributing to the beauty of our Churches and our liturgy (no. 112). Further, new means of communication, especially the internet, are to be used in the new evangelization, even if they can never replace personal contact in the real world (no. 113).

Because the word of God is capable of speaking to all human persons, inculturation is possible. This, however, is not to be confused with “superficial adaptation” or a “syncretism which would dilute the uniqueness of the Gospel in an attempt to make it more easily accepted” (no. 114). Rather, true inculturation occurs “when a culture, transformed and regenerated by the Gospel, brings forth from its own living tradition original expressions of Christian life, celebration, and thought” (no. 114).

An essential part of the Church’s proclamation consists in encounter, dialogue, and cooperation with followers of other religious traditions. “This is to take place without forms of syncretism and relativism” (no. 117), but should follow the lines established in the Second Vatican Council’s Declaration Nostra Aetate and the subsequent Magisterium. Mutual understanding between Christians and Muslims should be fostered (no. 118).

Conclusion

Although this Apostolic Exhortation deals with a number of themes, we conclude our summary with Pope Benedict’s impassioned plea at the end of the document:

I remind all Christians that our personal and communal relationship with God depends on our growing familiarity with the word of God. Finally, I turn to every man and woman, including those who have fallen away from the Church, who have left the faith or who have never heard the proclamation of salvation. To everyone the Lord says: “Behold, I stand at the door and knock; if anyone hears my voice and opens the door, I will come in to him and eat with him, and he with me” (Revelation 3.20) (no. 124).

(This summary was presented by the Commission for Doctrine, Canadian Conference of Catholic Bishops, 17 November 2010)

 

 

Thanking You and May God Bless You abundantly.

Fr. Lawrence Rodrigues

(For Diocesan Commission for Social Communications-baroda)

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