DEI VERBUM PDF
Dogmatic Constitution on Divine Revelation - Dei verbum. Appendix D: Catechetical Documents. DOGMATIC CONSTITUTION. ON DIVINE REVELATION. DEI VERBUM. SOLEMNLY PROMULGATED BY HIS HOLINESS. Dei Verbum: The Constitution on Divine Revelation. Since we are at the 50th anniversary of the opening of the Second Vatican Council, we are going to.
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The document Dei Verbum (Word of God) is one of only two dogmatic As such Dei Verbum (henceforth DV) is one of the most authoritative and important. Summary of. Dei Verbum. Dogmatic Constitution on Divine Revelation of the II Vatican Council. November 18, Page 2. Made by. Sr. Grace Marie Heinrich . DEI VERBUM Dogmatic Constitution on Divine Revelation (Vatican II, ). An orientation and quick review by way of questions and answers.
E Chapter 3 of DV and the corresponding paragraphs of CCC , also summarize the Catholic Christian teachings about the "divine inspiration" of the Scriptures and their proper interpretation.
On can properly say both that God is the author of the scriptures and that the human writers acted as real authors. They did not merely record the exact words whispered into their ears by the Holy Spirit as graphically portrayed in much medieval art , but rather made use of their own human abilities in writing their texts under the inspiration of the Holy Spirit, of course.
Because the Bible is written in human languages indeed, ancient languages very different from our own! The "inspiration" of the Holy Spirit applies not only to one stage, but to all stages in the long process of the transmission of divine revelation.
Not only were Moses, the prophets, Jesus, the apostles, and other biblical characters inspired by the Holy Spirit in their words and actions; not only were the biblical authors inspired by God's Spirit as they were busy writing; not only was the Church leaders inspired by the Spirit when they selected which books to include in the biblical canon.
Rather, the Holy Spirit was active at all these stages of the process. Finally, the Holy Spirit continues to guide the Christian Church in the correct understanding and proper application of the scriptures for our own lives in community and as individuals.
Although this goes beyond the traditional doctrine of the "divine inspiration of sacred scripture," one can properly say that the Holy Spirit still actively guides the Church in its use of the scriptures in many ways: in liturgical prayer, in small-group discussions, in personal prayer and study, and in many other facets of our individual and communal lives. Those divinely revealed realities which are contained and presented in Sacred Scripture have been committed to writing under the inspiration of the Holy Spirit.
For holy mother Church, relying on the belief of the Apostles see John ; 2Tim ; 2Peter , , holds that the books of both the Old and New Testaments in their entirety, with all their parts, are sacred and canonical because written under the inspiration of the Holy Spirit, they have God as their author and have been handed on as such to the Church herself. Therefore "all Scripture is divinely inspired and has its use for teaching the truth and refuting error, for reformation of manners and discipline in right living, so that the man who belongs to God may be efficient and equipped for good work of every kind" 2 Tim , Greek text.
However, since God speaks in Sacred Scripture through men in human fashion, 6 the interpreter of Sacred Scripture, in order to see clearly what God wanted to communicate to us, should carefully investigate what meaning the sacred writers really intended, and what God wanted to manifest by means of their words. To search out the intention of the sacred writers, attention should be given, among other things, to "literary forms.
The interpreter must investigate what meaning the sacred writer intended to express and actually expressed in particular circumstances by using contemporary literary forms in accordance with the situation of his own time and culture. The living tradition of the whole Church must be taken into account along with the harmony which exists between elements of the faith.
It is the task of exegetes to work according to these rules toward a better understanding and explanation of the meaning of Sacred Scripture, so that through preparatory study the judgment of the Church may mature.
For all of what has been said about the way of interpreting Scripture is subject finally to the judgment of the Church, which carries out the divine commission and ministry of guarding and interpreting the word of God.
In Sacred Scripture, therefore, while the truth and holiness of God always remains intact, the marvelous "condescension" of eternal wisdom is clearly shown, "that we may learn the gentle kindness of God, which words cannot express, and how far He has gone in adapting His language with thoughtful concern for our weak human nature.
Notes for Chapter 3 of Dei Verbum: Cf. VII, Augustine, "Gen.
Thomas, "On Truth," Q. XL, 2, Pius XII, loc. Denziger ; EB One of the goals of Dei Verbum was to correct a misunderstanding of the nature and content of revelation which had come to permeate the Neo-Scholastic seminary training and theological manuals of the 19th and 20th centuries.
This concept of revelation, which was formally taught in a variety of theology manuals, used in seminaries throughout the 18th, 19th, and 20th centuries, had a direct impact on the understanding, and subsequent practice of, faith and faith sharing.
This notion of revelation was, among other things, the cause of much consternation amongst many of the most prominent of Catholic theologians in the 20th century. Thomas Aquinas, and the ancient writings of the Fathers of the Church, in a more direct fashion, rather than through the lens of the various manuals which formed the basis of their seminary training.
Their methodology was to attract some significant criticism, as it was perceived by many, including some within the pontifical Holy Office, as a further manifestation of the modernist heresy, and a revolt against the Angelic Doctor.
For many of these theologians, however, the aim of this academic work was not to debunk the Scriptures, nor to usurp St.
Thomas, but rather simply to recover a more ancient tradition—reading Thomas and the Fathers in their original setting without the commentary of the manualists. Chief amongst these scholars of the ressourcement movement, as it came to be known, was the Jesuit priest, Henri de Lubac. Most notable among this group was the then Jesuit Fr. The impact of this understanding of revelation on the practice of theology, in itself, is tremendous, and recovers something of the ancient understanding of St.
Evagrius Ponticus—the theologian as being one who prays, and the one who prays as being a theologian. By definition, revelation requires someone who apprehends it. These insights, gained through my reading of Bonaventure, were later on very important for me at the time of the conciliar discussion on revelation, Scripture, and tradition.
Because, if Bonaventure is right, then revelation precedes Scripture and becomes deposited in Scripture, but is not simply identical to it. This in turn means that revelation is always something greater than what is merely written down.
The act of reception is, according to Ratzinger, the act of faith, and is part of what actually constitutes revelation.
It is this notion of faith as the subjective response to revelation as a key component to revelation itself that was, no doubt, the cause of some consternation by Rev. Michael Schmaus, his supervisor.
Bonaventure, and makes clear the distinction between revelation and Scripture.
Furthermore, we can see why it is that for Bonaventure, Scripture, simply as a written document, does not constitute revelation, whereas the understanding of Scripture, which arises in theology, can be called revelation, at least indirectly.
The heresy of modernism, which had been of considerable concern to the Church earlier in the 20th century, had seen an emphasis on the use of the social sciences and scientific methodologies to interpret, or debunk, the Scriptures in a way that treated them, not as the divinely revealed word of God for all men of all times, but as merely human writings of their time.
Bonaventure, became tremendously influential for him in his assignment as a conciliar peritus, or theological expert, at the Second Vatican Council To achieve some understanding of how this notion of revelation came to influence the young Fr. Ratzinger, and subsequently his work on the Dogmatic Constitution, Dei Verbum, it is helpful to look at some of the texts by Ratzinger as peritus, both before and during Vatican II.
For both of them, flowing from the same divine wellspring, in a certain way merge into a unity, and tend toward the same end. Jared Wicks, S. But Fr. While not absent from spiritual writings within the Church prior to the Vatican II Council, it was, for the most part, absent from the manuals of theology, which were fundamental to the seminary curriculum at the time.
Their discovery was, perhaps, more rightly considered a re-discovery. This is seen in the quotation of St.Another widely used translation is Austin Flannery OP ed. Christians should receive them with reverence.
Moreover, as the core of Revelation, the Bible contains all the truths necessary for our redemption and salvation, so that we neither seek nor need any other revelation to supplement or complete God's revelation as found in the Scriptures.
The second part focuses on the post-conciliar receptions of the text, with an emphasis on the predominance in the immediate post-conciliar period of the historical-literary dimension, over and above the comparatively neglected theological-ecclesial principles.
The Understanding of Revelation in “Dei Verbum” and the Response of Faith
Cyril of Jerusalem, "Catech. In His goodness and wisdom God chose to reveal Himself and to make known to us the hidden purpose of His will see Eph.
For holy mother Church, relying on the belief of the Apostles see John ; 2 Tim. Therefore, following in the footsteps of the Council of Trent and of the First Vatican Council, this present council wishes to set forth authentic doctrine on divine revelation and how it is handed on, so that by hearing the message of salvation the whole world may believe, by believing it may hope, and by hoping it may love.
The commission was fulfilled, too, by those Apostles and apostolic men who under the inspiration of the same Holy Spirit committed the message of salvation to writing. To see Jesus is to see His Father John