On this page we offer a selection of quotations from the documents and interventions of the 2008 Synod of Bishops on the Word of God in the Church. The full text of the Synod's Lineamenta (preliminary outline) is also available. The following selections have been edited and arranged to highlight issues of special concern to the St. Paul Center for Biblical Theology.
The Need for a Biblical Apostolate
St. Paul’s prayerful desire, “that the Word of God might spread and triumph” (2 Thess 3:1), is being fulfilled and expressed in many ways, in a variety of places in the life of the Church. This process calls for an attentive faith, apostolic dedication and a sound pastoral care which is ongoing, creative and capable of enrichment from shared experiences. A present-day necessity, recommended to every community in the Church, is a pastoral life based on the Bible, or better, one with the Bible as its ongoing inspiration. — No. 20
Man is Made for the Word of God
The Word of God has shown itself to be a living force throughout the course of salvation history. God, the Source of Life (cf. Lk 20:38), takes the first step in communicating himself. His Word is addressed to man, the work of his hands (cf. Job 10:3), who is created precisely to respond and enter into dialogue with his Creator. Therefore, the Word of God is always present to humankind from the first moment of creation to the very end of its pilgrimage on this earth. The Word of God manifests itself in a variety of ways, culminating in the mystery of the Incarnation, when the Word, who was with God, became man (cf. Jn 1:1, 14) through the power of the Holy Spirit. Jesus Christ, who died and rose again, is the “Living One” (Rev 1:18), the One who has the words of eternal life (cf. Jn 6:68). — Preface
The Word as the Heart of the Church
Following the example of the Blessed Virgin Mary, the Lord’s lowly servant, the Synod wishes to promote an inspired rediscovery of the Word of God as a living, piercing and active force in the heart of the Church, in her liturgy and in her prayer, in evangelization and in catechesis, in exegetical studies and in theology, in personal and communal life, and also in the cultures of humanity, purified and enriched by the Gospel. In allowing themselves to be moved by the Word of God, Christians will then be in a position to respond to whoever asks a reason for their hope (cf. 1 Pt 3:15) and to love their neighbor not “in word or speech but in deed and in truth” (1 Jn 3:18). In this way, their good works will shine forth like a light in the world, reflecting the glory of God, and all will praise our Father who is in heaven (cf. Mt 5:16). The Word of God, then, casts its rays on every aspect of the Church’s life and, by its presence in society, also acts as a leaven for a more just and peaceful world, devoid of every kind of violence and open to the building of a civilization of love. — Preface
Relativism and Revelation
The lack of knowledge and uncertainty regarding the teachings of Revelation are a deep concern. Many Christians remain without any contact with the Bible and the danger is always present that it will not be used properly. Without the truth of God’s Word, relativism becomes alluring in people’s lives and thinking. This situation urgently warrants a total and complete knowledge of the Church’s teachings concerning the Word of God. It also requires employing suitable methods in providing all Christians with opportunities to encounter Sacred Scripture. The Church must take up the new ways suggested by the Spirit today to ensure that the various manifestations of the Word of God be known, discerned, loved, and more profoundly grounded and lived in the Church, thereby becoming the Word of Truth and Love for all people. — No. 4
The Word of God in History
From the start, God wanted “to make known the way leading to eternal salvation.”17 Scripture reveals how God’s Almighty Word began a dynamic dialogue with humanity from its very beginning. Oftentimes, dialogue was often dramatic, but eventually it prevailed. In the history of God’s Chosen People, Israel, the supreme Revelation took place in Jesus Christ, his Eternal Word-Made-Flesh (cf. Jn 1:14). St. Ephrem states: “I considered the Creator-Word, and likened it to the Rock that accompanied the people in the wilderness. It was not from any reservoir of water within the Rock that it poured forth glorious streams for them: there was no water in the Rock, yet oceans sprang forth from it. In like manner, the Word created things out of nothing. Blessed is that person accounted worthy to inherit your Paradise! In his book, Moses described the creation of the natural world, so that both Nature and Scripture might bear witness to the Creator: Nature, through man's use of it, Scripture, through his reading of it. These are the witnesses which abound everywhere; they are to be found at all times, present at every hour, confuting the unbeliever, who is ungrateful towards the Creator.”
The pastoral implication of this idea of the Word of God is striking. Its history is intimately intertwined with the history of humankind. In fact, it is the very basis of the history of humanity. For this reason, human history is not composed simply of human thoughts, words and initiatives. Vibrant traces of the Word of God can be seen in nature and culture. Not only does the Word give human knowledge its true value, but the human sciences themselves help reveal the Word’s identity. The Word, in taking on a human nature, reveals the humanism intended from the very beginning. In a special way, the Word itself chose a people to share the path of freedom and salvation and to show the steadfastness and patience of God and his being an “Emmanuel” (Is 7:14) “God-with-us” (Is 8:10; cf. Rm 8:31; Rev 21:3). This explains how the Word of God, through biblical testimony, was reflected in the thoughts and expressions of individuals through the ages. At times, this took place in a contorted and beleaguered manner like a cry for help in the dark events of history, yet it had extraordinary effects in history as seen in an appealing manner in the lives of the saints. Living their special charisms as gifts of the Holy Spirit, they showed the inherent, fundamental potentiality of the Word of God, when taken to heart. — No. 8
Preaching and the Task of Priests
But the Word of God is not locked away in writing. Even though Revelation ended with the death of the last apostle, the Word-Revealed continues to be proclaimed and heard throughout Church history. The Church has the responsibility to proclaim the Word in the world as a response to its aspirations. In this way, the Word continues to move ahead through spirited preaching and many other forms in service to the Gospel. Preaching is the Word of God communicated by a living God to living persons in Jesus Christ by means of the Church. From this vantage point, it can be understood that when God’s Revelation is preached, something which can truly be called the “Word of God” finds fulfilment in the Church....
The task of ordained ministers is to instruct the faithful in a proper conception of the Word of God by avoiding erroneous or over-simplistic approaches and any ambiguity. Emphasis needs to be placed on the Word of God’s intrinsic connection to the mystery of the Trinitarian God and his Revelation; its manifestation in the world of creation; its germinal presence in the life and history of humanity; its supreme expression in Jesus Christ; its infallible confirmation in Sacred Scripture and its transmission in the living Tradition of the Church. Since the employment of human language is part of the mystery of the Word of God, research in the sciences of language and communication will necessarily be involved. — No. 9
Mary, Model of How to Welcome the Word
In penetrating the mystery of the Word of God, Mary of Nazareth, from the moment of the Annunciation, remains the Teacher and Mother of the Church and the exemplar of every encounter with the Word by individuals or entire communities. She welcomes the Word in faith, mediates upon it, interiorizes it and lives it (cf.
Lk 1:38; 2:19,51;
Acts 17:11). Indeed, Mary listened to and meditated upon the Scriptures; she associated them with Jesus’ words and the events which she discovered were related to his life. Isaac of Stella says: “In the inspired Scriptures, what is said in a universal sense of the virgin mother, the Church, is understood in an individual sense of the Virgin Mary.... The Lord’s inheritance is, in a general sense, the Church; in a special sense, Mary; and in an individual sense, the Christian. Christ dwelt for nine months in the tabernacle of Mary’s womb, he dwells until the end of the ages in the tabernacle of the Church’s faith. He will dwell for ever in the knowledge and love of each faithful soul.”
The Virgin Mary knows how to take into account what is happening around her and live the necessities of daily life, fully aware that what she receives as a gift from her Son is a gift for everyone. She teaches us not to stand by as idle spectators before the Word of Life, but to become participants, allowing ourselves to be led by the Holy Spirit, who abides in believers. She “magnifies” the Lord, discovering in her life the mercy of God, who makes her “blessed,” because “she believed that there would be a fulfilment of what had been spoken to her from the Lord” (Lk 1:45). She invites every believer to put Jesus’ words into practice: “Blessed are those who have not seen yet believe” (Jn 20:29). Mary is the paradigm of the person who truly prays the Word and knows how to keep the lamp of faith burning in daily life. St. Ambrose observes that every Christian believer conceives and begets the Word of God. According to the flesh, Christ has only one mother; but, according to the faith, everyone gives him birth.
How to Interpret the Bible
The Bible, the Book of God and man, has to be read with a correct blending of its historical-literal sense and its theological-spiritual sense. A proper exegesis of the text, therefore, must be based on the historical-critical method enriched by other approaches. This is the basis for interpreting Scripture. However, to arrive at its complete and total sense, the theological criteria, set forth in Dei Verbum, should be taken into consideration: “the content and unity of all of Sacred Scripture...the living Tradition of the whole Church...[and] the analogy of faith.” Today, thorough theological and pastoral reflection is necessary in forming Church communities in a proper and fruitful knowledge of Sacred Scripture as the Word of God, contained in the mystery of the Cross and Resurrection of Jesus Christ, living in his Church.
The Holy Father, Pope Benedict XVI, stated: “I would very much like to see theologians learn to interpret and love Scripture as the Council desired, in accordance with Dei Verbum: may they experience the inner unity of Scripture—something that today is helped by ‘canonical exegesis’ (still to be found, of course, in its timid first stages)—and then make a spiritual interpretation of it that is not externally edifying but rather an inner immersion into the presence of the Word. It seems to me a very important task to do something in this regard, to contribute to providing an introduction to living Scripture as an up-to-date Word of God, beside, with and in historical-critical exegesis.”
In this context, careful attention should be given to what might be gleaned from the Catechism of the Catholic Church, the various voices and traditions which the Bible has generated in the life of the People of God and research in the theological and human sciences.
In this regard, consideration must be given to the interpretation of the Word of God done each time the Church comes together to celebrate the Sacred Mysteries. The Introduction to the Lectionary, proclaimed during the Eucharist, has the following to say on the subject: “Since, by the will of Christ himself, the new People of God is unique in the wonderful variety of its members and also in the diversity of tasks and offices which each has in relation to the Word of God: the faithful have the responsibility to listen to and meditate on it; but to explain it is the responsibility only of those who by right of sacred ordination have the task of teaching or those who have been entrusted with the exercise of this ministry. Thus, in her teaching, life and worship, the Church carries on and transmits to all generations all that she herself is and all that she believes. In this way, she constantly ensures that the Word of God, in the fullness of divine truth, is realized in her throughout the ages.” — No. 15
Exegesis and Theology
Today, important ideas are emerging in a manner seldom before expressed: the duty of exegetes and theologians to study and explain the Scriptures according to the mind of the Church; interpreting and teaching the Word of the Bible in conjunction with the Church’s living Tradition and visa versa; keeping uppermost in mind the heritage of Church Fathers on the subject; relying on the guidance of the Church’s magisterial teachings; and accompanying the work with intelligence and a spirit of loyalty....
The relationship between God’s Revelation and the life and mentality of people today also deserves attention. This involves: using the Word of God to reflect upon the present trends in anthropology; studying the relation of reason to faith “as the two wings which the human spirit employs to raise itself to contemplating the truth ” and the means of communicating the one truth which comes from God; and the dialogue with the great religions in the process of building a more just and peaceful world in God’s name.
The Christian community eagerly desires that biblical scholars, receiving “appropriate support,” will zealously help those in the ministry to the Divine Word to offer “the nourishment of the Scriptures to the People of God, to enlighten minds, strengthen wills, and set hearts on fire with the love of God.” — No. 23
Old and New Testaments: A Single Economy of Salvation
For various reasons, many people’s knowledge of the Scriptures and their recourse to the Bible in the Church is not totally satisfactory. At times, there is a reluctance to take up passages from the Old Testament which appear difficult. These run the risk of being set aside, considered arbitrarily or never read at all. The faith of the Church considers the Old Testament a part of the one Christian Bible and acknowledges its permanent value and the bond between the two testaments. This situation urgently requires a formation centered on a Christian reading of the Old Testament. This task can be assisted by liturgical practice which always makes the reading of the Old Testament essential for a full understanding of the New Testament. Jesus himself confirmed this in the Emmaus account where the Master, “beginning with Moses and all the prophets, interpreted for them the things concerning himself in all the Scriptures” (Lk 24:27).
The liturgical readings of the Old Testament can serve as an invaluable tool in providing for a specific, working encounter with the Sacred Text, which consists in using both the responsorial psalm as an invitation to pray and meditate on what is proclaimed, and the thematic link between the first reading and the Gospel in light of the general plan of the mystery of Christ. In this regard, it can truly be said, “The New is in the Old concealed, and the Old is in the New revealed:” Novum in Vetere latet et in Novo Vetus patet.
St. Gregory the Great maintains: “What the Old Testament promised is brought to light in the New Testament; what was proclaimed in a hidden manner in the past, is proclaimed openly as present. Thus, the Old Testament announces the New Testament; and the New Testament is the best commentary on the Old Testament.” — No. 16
The Spirit of Interpretation
The Spirit is the soul and interpreter of Sacred Scripture, which is the Word of God written under his inspiration. Sacred Scripture then “must be read and interpreted in the sacred Spirit in which it was written.” Guided by the Spirit, the Church seeks to “move ahead towards a deeper understanding of the Sacred Scriptures” so as to feed her children. In doing so, she also draws in a special way from the study of the Fathers of the Eastern and Western Churches, from exegetical and theological research and from the lives of the saints and witnesses to the faith.
In this regard, a passage from the Introduction of the Lectionary on the subject is worth quoting: “The working of the Holy Spirit is needed if the Word of God is to make what we hear outwardly have its effect inwardly. Because of the Holy Spirit's inspiration and support, the Word of God becomes the foundation of the liturgical celebration and the rule and support of all our life. The working of the Holy Spirit precedes, accompanies and brings to completion the whole celebration of the Liturgy. But the Spirit also brings home (cf. Jn 14:15-17, 25, 26; 15:26-16:15) to each person individually everything that is spoken in the proclamation of the Word of God for the good of the whole gathering of the faithful. In strengthening the unity of all, the Holy Spirit also fosters a diversity of gifts and furthers their multiform operation”....
The Church’s primary task is to assist the faithful in understanding how to encounter the Word of God under the guidance of the Spirit. In a particular way, she is to teach how this process takes place in the spiritual reading of the Bible; how the Bible, Tradition and the Magisterium are intrinsically joined by the Spirit, and what is required of the believer to be guided by the Holy Spirit received in Baptism and the other sacraments. St. Peter Damascene states: “Whoever has experienced the spiritual sense of the Scriptures knows that the simplest word of Scripture and the most profound are uniquely one, both having the salvation of humankind as their purpose.” — No. 19
Love, the Meaning of Scripture
St. Augustine writes: “We should clearly understand that the fulfilment and goal of the Law and all Holy Scripture is the love of an object which is to be enjoyed and the love of an object which we can enjoy in fellowship with others. No one needs to be commanded to love himself. The whole temporal dispensation was framed for our salvation by the Providence of God that we might know this truth and be able to act upon it....Whoever, then, thinks that he understands the Holy Scriptures, or any part of them, but interprets them in a way not leading to building up this twofold love of God and neighbor, does not yet understand them as he should.” — No. 24
The Importance of the Church Fathers
In the times of the Church Fathers, the Scriptures were the centre and source of theology, spirituality and the pastoral life. The Fathers are the masters, without equal, of what is called the “spiritual” reading of the Scriptures, which, when done faithfully, does not destroy the “letter,” that is, the concrete, historical sense, but allows a reading of the “letter” in the Spirit. In the Middle Ages, Sacred Scripture was also the basis of theological reflection. The approach at the time distinguished four senses of reading Scripture (literal, allegorical, moral and anagogical).68 The age-old tradition of lectio divina is a monastic form of prayer. It serves as a source of artistic inspiration and is transmitted to the faithful through various forms of preaching and popular piety.69 Today, a rise in a spirit of analysis, scientific progress and the division among Christians and its consequent duty of ecumenism, are leading, not without difficulty and debate, to a more proper methodological approach and a better understanding of the mystery of Scripture in the heart of Tradition. At present, the Church is experiencing a renewal based on the centrality of the Word of God, the great plan of the Second Vatican Council. — No. 18
The Bible and the Liturgy
“Let the intimate connection between words and rites be apparent in the liturgy.” The Church has learned to discover and welcome God who speaks through liturgical prayer—as compared to personal and communal prayer—in a unique manner. Indeed, Sacred Scripture is a liturgical and prophetic reality in which the Holy Spirit proclaims and bears witness, beyond what is attested in written form, to the actual event of Christ’s life in this world. Acknowledging that liturgical celebrations spread a knowledge and love of Sacred Scripture, the Church’s ongoing task is to put into practice the letter and spirit of the Second Vatican Council on the use of the Word in the Liturgy. This requires a vibrant process of renewal, both qualitative and quantitative, which is a call to the faithful to reflect in common on the Council’s various directives.
In this regard, it is essential to keep in mind that “Christ is present in his Word, since it is he himself who speaks when the Holy Scriptures are read in the Church.” Therefore, “Sacred Scripture is of the greatest importance in the celebration of the Liturgy.” It follows, then, that special attention needs to be given to every moment of encounter with the Word during liturgical actions, namely, the Eucharist (Sunday), the sacraments, the preaching of homilies, the seasons of the liturgical year, the Liturgy of the Hours, sacramentals, various forms of popular piety and mystagogical catechesis.
The primary position is reserved for the Eucharist, as the intrinsically one “table of both God’s Word and Christ’s Body,” particularly that celebrated on the Lord’s Day: “It [the Mass] is the privileged place where communion is ceaselessly proclaimed and nurtured.” For many Christians, Sunday Mass, one of the principal moments for encountering the Word of God, remains today the only point of contact with the Word. Consequently, this should give rise to a true pastoral zeal to celebrate and to authentically and joyously live the encounter with the Word during the Sunday Eucharist.
Concretely speaking, maximum care should be given to the Liturgy of the Word celebrated during not only the Eucharist but also the other sacraments. This will be seen in proclaiming the texts in a clear, audible manner. It is also reflected in homilies, where the Word resounds in a clear and encouraging manner and the events of life and history can be interpreted in the light of faith. All this is done with the support of the prayers of the faithful, which themselves can be their response of praise, thanks and petition to God who speaks there. In this regard, the Ordo Lectionum Missæ deserves special attention, as too, the praying of the Divine Office.
Undeniably, the Church today needs to consider how her pastoral activity can make these most important moments of encountering the Word of God more accessible to the faithful. — No. 21
Evangelization and Catechesis
Direct contact with Sacred Scripture plays an important role in the work of evangelization. Indeed, the primary aim of evangelization is Sacred Scripture: “In concrete terms, catechesis should be ‘an authentic introduction to lectio divina, that is, to a reading of the Sacred Scriptures, done according to the Spirit who dwells in the Church.’” At the same time, evangelization has the Scriptures as its essential content: catechesis “must imbibe and permeate itself with biblical and evangelical thought, spirit and attitudes by constant contact with them.” Teaching the Bible in school, particularly in the study of religion, has particular value in culture. — No. 22
The Supreme Vocation of the Christian
“Ignorance of Scripture is ignorance of Christ himself.” “All...must hold fast to the Sacred Scriptures through diligent sacred reading and careful study”....
The supreme vocation of the Christian is to encounter, pray and live the Word.... A genuine spirituality of the Word demands “that prayer should accompany the reading of Sacred Scripture, so that God and man may talk together; for we speak to him when we pray; we hear him when we read the divine words.”98 In the words of St. Augustine: “Your prayer is your word addressed to God. When you read the Bible, God speaks to you; when you pray you speak to God”....
“Your word is a lamp for my step, a light on my path” (Ps 119:105). The Lord, the Lover of Life, desires that his Word enlighten, guide and bring comfort to every aspect of the believer’s life, regardless of personal circumstances or situations. His Word is active in the workplace and leisure time, in moments of suffering, in the exercise of responsibilities in families and society and in every instance whether happy or sad. In this manner, everyone can discern in each situation how to hold to what is good (cf. 1 Thess 5:21), and come to know God’s will and put it into practice (cf. Mt 7:21). — No. 24
Listening to the Word of God in the Life of the Believer
A fervent listening to the Word is fundamental to a personal encounter with God. Living according to the Spirit results from making room for the Word and allowing it to be born in one’s heart. No one can fathom the depths of the Word of God. However, only in the previously mentioned manner can the Word take hold of and convert a person, making him discover its riches and secrets, widening his horizons and promising freedom and full human development (cf. Eph 4:13). Knowing Sacred Scripture is one of the charisms of the Church; she transmits this knowledge to believers who are open to the Spirit.
According to St. Maximus the Confessor: “The Words of God, if pronounced by rote and not heard, have no resonance in the actions of those who merely speak them. But rather, if they are pronounced and put into action, they have the power to dispel demons and help people build God’s dwelling in their hearts and make progress in works of justice.” This comes about through an act of praise arising from the heart, without the use of words, a prayer which flows from simplicity and adoration, after the example of Mary, the Virgin who listened so well that every Word of God was taken up and lived in love (cf. Deut 6:5; Jn 13:34, 35). Then, the believer, who thus becomes a “disciple,” can now taste “the goodness of the Word of God” (Heb 6:5) by living it in the Church community, proclaiming it to those near and far and making the words of Jesus, the Incarnate-Word, present in a personal way: “The time is fulfilled, and the Kingdom of God is at hand; repent and believe in the Gospel” (Mk 1:15). — No. 33
Encouraging Lectio Divina
Above all, the Church should encourage the biblical practice traditionally called lectio divina with its four stages (lectio, meditatio, oratio and contemplatio). This practice was characteristic of the early days of the Church and was present throughout her history. The tradition was originally reserved to monasteries, but today the Spirit, through the Church’s Magisterium, is inspiring the practice among the clergy, parish communities, ecclesial movements, families and the young. Pope John Paul II observed: “It is especially necessary that listening to the Word of God should become a life-giving encounter, in the ancient and ever valid tradition of lectio divina, which draws from the biblical text the living word which questions, directs and shapes our lives,” “through the use even of new methods which have been well-thought-out over the years.”
The Holy Father, Pope Benedict XVI, made a particular appeal to young people: “I urge you to become familiar with the Bible, and to have it at hand so that it can be your compass pointing out the road to follow.” He also observed for everyone’s benefit: “The diligent reading of Sacred Scripture accompanied by prayer brings about that intimate dialogue in which the person reading hears God who is speaking, and in praying, responds to him with trusting openness of heart”
The relatively new practice of lectio divina in the People of God as a whole requires a proper, tireless and ongoing formation of priests, those in the consecrated life and the laity. It should reach the point of a shared experience of God resulting from the Word itself which is listened to (collatio). The Word of God is to be the primary source of inspiration in the spiritual life of the Church communities in its many practices, such as spiritual exercises, retreats, devotions and acts of piety. In this matter, an important goal (and criterion of authenticity) of this practice is to make an individual grow in a personal application of his reading of the Word for its sage teaching, its ability to help the Christian discern the realities of life and the reasons for hope contained therein (cf. 1 Pt 3:15), which are fundamental to Christian witness and the pursuit of holiness.
Sharing the thought of the Church Fathers, St. Cyprian makes the appeal: “Diligently practice prayer and lectio divina. When you pray, you speak with God; when you read, God speaks with you.” — No. 24
Pope John Paul II reminds us: “The Word of God is the first source of all Christian spirituality. It gives rise to a personal relationship with the living God and with his saving and sanctifying will. It is for this reason that from the very beginning of the Institutes of Consecrated Life, and in a special way in monasticism, what is called lectio divina has been held in the highest regard. By means of it, the Word of God is brought to bear on life, on which it projects the light of that wisdom which is a gift of the Spirit.” — No. 26
Quotations from Church Fathers and Ecclesiastical Writers
“What do you believe the Scriptures to be, if not the Word of God? Certainly, many words are penned by the prophets; yet the Word of God is one, uniting the whole of Scripture. The faithful conceive this unique Word from a seed given by God as a lawful spouse, and fruitfully bring it forth from their mouths, so to speak, by giving it birth and recording it in characters, so it can be passed on, even to us.” — Rupert of Deutz
“The Lord’s flesh is real food and his blood real drink; this is our true good in this present life: to nourish ourselves with his flesh and to drink his blood in not only the Eucharist but also the reading of Sacred Scripture. In fact, the Word of God, drawn from the knowledge of the Scriptures, is real food and real drink.” — St. Jerome
“Scripture comes down to our level in using our poor words, so as to allow us gradually to climb, step-by-step, from what is seen near-at-hand to things sublime.” — St. Gregory the Great
“I considered the Creator-Word, and likened it to the Rock that accompanied the people in the wilderness. It was not from any reservoir of water within the Rock that it poured forth glorious streams for them: there was no water in the Rock, yet oceans sprang forth from it. In like manner, the Word created things out of nothing. Blessed is that person accounted worthy to inherit your Paradise! In his book, Moses described the creation of the natural world, so that both Nature and Scripture might bear witness to the Creator: Nature, through man's use of it, Scripture, through his reading of it. These are the witnesses which abound everywhere; they are to be found at all times, present at every hour, confuting the unbeliever, who is ungrateful towards the Creator.” — St. Ephrem
“Christ brought us all that could possibly be new, by bringing himself.” — St. Irenaeus
“The Word of God, who was in the beginning with God, is not, in his fullness, much talk or a multiplicity of words; but a single Word, which embraces a great number of ideas (theoremata), each of which is a part of the Word in its entirety... and if Christ refers us to the Scriptures in testifying to himself, it is not to one book that he sends us to the exclusion of another, but to all, because all speak of him.” — Origen
“In the plan of the Incarnation of the Word, Christ is the centre of all Scripture. The Word of God, already capable of being heard in the Old Testament, became visible in Christ.” — St. Bernard
“In the inspired Scriptures, what is said in a universal sense of the virgin mother, the Church, is understood in an individual sense of the Virgin Mary.... The Lord’s inheritance is, in a general sense, the Church; in a special sense, Mary; and in an individual sense, the Christian. Christ dwelt for nine months in the tabernacle of Mary’s womb, he dwells until the end of the ages in the tabernacle of the Church’s faith. He will dwell for ever in the knowledge and love of each faithful soul.” — Isaac of Stella
St. Ambrose observes that every Christian believer conceives and begets the Word of God. According to the flesh, Christ has only one mother; but, according to the faith, everyone gives him birth. —No. 11
“The New is in the Old concealed, and the Old is in the New revealed:” Novum in Vetere latet et in Novo Vetus patet.60 — St. Augustine
“What the Old Testament promised is brought to light in the New Testament; what was proclaimed in a hidden manner in the past, is proclaimed openly as present. Thus, the Old Testament announces the New Testament; and the New Testament is the best commentary on the Old Testament.” — St. Gregory the Great
The Scriptures are then in the heart and hands of the Church as the “Letter sent by God to humankind.” — St. Gregory the Great
“Whoever has experienced the spiritual sense of the Scriptures knows that the simplest word of Scripture and the most profound are uniquely one, both having the salvation of humankind as their purpose.” — St. Peter Damascene
“Your prayer is your word addressed to God. When you read the Bible, God speaks to you; when you pray you speak to God.” — St. Augustine
“Diligently practice prayer and lectio divina. When you pray, you speak with God; when you read, God speaks with you.” — St. Cyprian
“We should clearly understand that the fulfilment and goal of the Law and all Holy Scripture is the love of an object which is to be enjoyed and the love of an object which we can enjoy in fellowship with others. No one needs to be commanded to love himself. The whole temporal dispensation was framed for our salvation by the Providence of God that we might know this truth and be able to act upon it....Whoever, then, thinks that he understands the Holy Scriptures, or any part of them, but interprets them in a way not leading to building up this twofold love of God and neighbor, does not yet understand them as he should.” — St. Augustine
St. Ambrose maintains that when a person begins to read Sacred Scripture, God walks with him in an earthly paradise. — No. 27
“Ignorance of Scripture is ignorance of Christ himself.” — St. Jerome
“The Words of God, if pronounced by rote and not heard, have no resonance in the actions of those who merely speak them. But rather, if they are pronounced and put into action, they have the power to dispel demons and help people build God’s dwelling in their hearts and make progress in works of justice.” — St. Maximus the Confessor
