- PRIMA CONGREGAZIONE GENERALE (LUNEDÌ, 6 OTTOBRE 2008 - ANTEMERI DIANO)
- SECONDA CONGREGAZIONE GENERALE (LUNEDÌ, 6 OTTOBRE 2008 - POMERIDIANO)

PRIMA CONGREGAZIONE GENERALE (LUNEDÌ, 6 OTTOBRE 2008 - ANTEMERIDIANO)

- RIFLESSIONE DEL SANTO PADRE

In apertura della Prima Congregazione Generale di questa mattina, lunedì 6 ottobre 2008, dopo la lettura breve dell’Ora Terza, il Santo Padre Benedetto XVI ha tenuto la seguente riflessione:

Cari Fratelli nell'Episcopato,
cari fratelli e sorelle,

all'inizio del nostro Sinodo la Liturgia delle Ore ci propone un brano del grande Salmo 118 sulla Parola di Dio: un elogio di questa sua Parola, espressione della gioia di Israele di poterla conoscere e, in essa, di poter conoscere la sua volontà e il suo volto. Vorrei meditare con voi alcuni versetti di questo brano del Salmo.
Comincia così: "In aeternum, Domine, verbum tuum constitutum est in caelo... firmasti terram, et permanet". Si parla della solidità della Parola. Essa è solida, è la vera realtà sulla quale basare la propria vita. Ricordiamoci della parola di Gesù che continua questa parola del Salmo: "Cieli e terra passeranno, la mia parola non passerà mai". Umanamente parlando, la parola, la nostra parola umana, è quasi un niente nella realtà, un alito. Appena pronunciata, scompare. Sembra essere niente. Ma già la parola umana ha un forza incredibile. Sono le parole che creano poi la storia, sono le parole che danno forma ai pensieri, i pensieri dai quali viene la parola. È la parola che forma la storia, la realtà.
Ancor più la Parola di Dio è il fondamento di tutto, è la vera realtà. E per essere realisti, dobbiamo proprio contare su questa realtà. Dobbiamo cambiare la nostra idea che la materia, le cose solide, da toccare, sarebbero la realtà più solida, più sicura. Alla fine del Sermone della Montagna il Signore ci parla delle due possibilità di costruire la casa della propria vita: sulla sabbia e sulla roccia. Sulla sabbia costruisce chi costruisce solo sulle cose visibili e tangibili, sul successo, sulla carriera, sui soldi. Apparentemente queste sono le vere realtà. Ma tutto questo un giorno passerà. Lo vediamo adesso nel crollo delle grandi banche: questi soldi scompaiono, sono niente. E così tutte queste cose, che sembrano la vera realtà sulla quale contare, sono realtà di secondo ordine. Chi costruisce la sua vita su queste realtà, sulla materia, sul successo, su tutto quello che appare, costruisce sulla sabbia. Solo la Parola di Dio è fondamento di tutta la realtà, è stabile come il cielo e più che il cielo, è la realtà. Quindi dobbiamo cambiare il nostro concetto di realismo. Realista è chi riconosce nella Parola di Dio, in questa realtà apparentemente così debole, il fondamento di tutto. Realista è chi costruisce la sua vita su questo fondamento che rimane in permanenza. E così questi primi versetti del Salmo ci invitano a scoprire che cosa è la realtà e a trovare in questo modo il fondamento della nostra vita, come costruire la vita.
Nel successivo versetto si dice: "Omnia serviunt tibi". Tutte le cose vengono dalla Parola, sono un prodotto della Parola. "All'inizio era la Parola". All'inizio il cielo parlò. E così la realtà nasce dalla Parola, è "creatura Verbi". Tutto è creato dalla Parola e tutto è chiamato a servire la Parola. Questo vuol dire che tutta la creazione, alla fine, è pensata per creare il luogo dell'incontro tra Dio e la sua creatura, un luogo dove l'amore della creatura risponda all'amore divino, un luogo in cui si sviluppi la storia dell'amore tra Dio e la sua creatura. "Omnia serviunt tibi". La storia della salvezza non è un piccolo avvenimento, in un pianeta povero, nell'immensità dell'universo. Non è una cosa minima, che succede per caso in un pianeta sperduto. È il movente di tutto, il motivo della creazione. Tutto è creato perché ci sia questa storia, l'incontro tra Dio e la sua creatura. In questo senso, la storia della salvezza, l'alleanza, precede la creazione. Nel periodo ellenistico, il giudaismo ha sviluppato l'idea che la Torah avrebbe preceduto la creazione del mondo materiale. Questo mondo materiale sarebbe stato creato solo per dare luogo alla Torah, a questa Parola di Dio che crea la risposta e diventa storia d'amore. Qui traspare già misteriosamente il mistero di Cristo. È quello che ci dicono le Lettere agli Efesini e ai Colossesi: Cristo è il protòtypos, il primo nato della creazione, l'idea per la quale è concepito l'universo. Egli accoglie tutto. Noi entriamo nel movimento dell'universo unendoci a Cristo. Si può dire che, mentre la creazione materiale è la condizione per la storia della salvezza, la storia dell'alleanza è la vera causa del cosmo. Arriviamo alle radici dell'essere arrivando al mistero di Cristo, a questa sua parola viva che è lo scopo di tutta la creazione. "Omnia serviunt tibi". Servendo il Signore realizziamo lo scopo dell'essere, lo scopo della nostra propria esistenza.
Facciamo ora un salto: "Mandata tua exquisivi". Noi siamo sempre alla ricerca della Parola di Dio. Essa non è semplicemente presente in noi. Se ci fermiamo alla lettera, non necessariamente abbiamo compreso realmente la Parola di Dio. C'è il pericolo che noi vediamo solo le parole umane e non vi troviamo dentro il vero attore, lo Spirito Santo. Non troviamo nelle parole la Parola. Sant'Agostino, in questo contesto, ci ricorda gli scribi e i farisei consultati da Erode nel momento dell'arrivo dei Magi. Erode vuol sapere dove sarebbe nato il Salvatore del mondo. Essi lo sanno, danno la risposta giusta: a Betlemme. Sono grandi specialisti, che conoscono tutto. E tuttavia non vedono la realtà, non conoscono il Salvatore. Sant'Agostino dice: sono indicatori di strada per gli altri, ma loro stessi non si muovono. Questo è un grande pericolo anche nella nostra lettura della Scrittura: ci fermiamo alle parole umane, parole del passato, storia del passato, e non scopriamo il presente nel passato, lo Spirito Santo che parla oggi a noi nelle parole del passato. Così non entriamo nel movimento interiore della Parola, che in parole umane nasconde e apre le parole divine. Perciò c'è sempre bisogno dell'"exquisivi". Dobbiamo essere in ricerca della Parola nelle parole.
Quindi l'esegesi, la vera lettura della Sacra Scrittura, non è solamente un fenomeno letterario, non è soltanto la lettura di un testo. È il movimento della mia esistenza. È muoversi verso la Parola di Dio nelle parole umane. Solo conformandoci al mistero di Dio, al Signore che è la Parola, possiamo entrare all'interno della Parola, possiamo trovare veramente in parole umane la Parola di Dio. Preghiamo il Signore perché ci aiuti a cercare non solo con l'intelletto, ma con tutta la nostra esistenza, per trovare la parola.
Alla fine: "Omni consummationi vidi finem, latum praeceptum tuum nimis". Tutte le cose umane, tutte le cose che noi possiamo inventare, creare, sono finite. Anche tutte le esperienze religiose umane sono finite, mostrano un aspetto della realtà, perché il nostro essere è finito e capisce solo sempre una parte, alcuni elementi: "latum praeceptum tuum nimis". Solo Dio è infinito. E perciò anche la sua Parola è universale e non conosce confine. Entrando quindi nella Parola di Dio, entriamo realmente nell'universo divino. Usciamo dalla limitatezza delle nostre esperienze e entriamo nella realtà, che è veramente universale. Entrando nella comunione con la Parola di Dio, entriamo nella comunione della Chiesa che vive la Parola di Dio. Non entriamo in un piccolo gruppo, nella regola di un piccolo gruppo, ma usciamo dai nostri limiti. Usciamo verso il largo, nella vera larghezza dell'unica verità, la grande verità di Dio. Siamo realmente nell'universale. E così usciamo nella comunione di tutti i fratelli e le sorelle, di tutta l'umanità, perché nel cuore nostro si nasconde il desiderio della Parola di Dio che è una. Perciò anche l'evangelizzazione, l'annuncio del Vangelo, la missione non sono una specie di colonialismo ecclesiale, con cui vogliamo inserire altri nel nostro gruppo. È uscire dai limiti delle singole culture nella universalità che collega tutti, unisce tutti, ci fa tutti fratelli. Preghiamo di nuovo affinché il Signore ci aiuti a entrare realmente nella "larghezza" della sua Parola e così aprirci all'orizzonte universale dell'umanità, quello che ci unisce con tutte le diversità.
Alla fine ritorniamo ancora a un versetto precedente: "Tuus sum ego: salvum me fac". Il testo italiano traduce: "Io sono tuo". La parola di Dio è come una scala sulla quale possiamo salire e, con Cristo, anche scendere nella profondità del suo amore. È una scala per arrivare alla Parola nelle parole. "Io sono tuo". La parola ha un volto, è persona, Cristo. Prima che noi possiamo dire "Io sono tuo", Egli ci ha già detto "Io sono tuo". La Lettera agli Ebrei, citando il Salmo 39, dice: "Un corpo invece mi hai preparato... Allora ho detto: Ecco, io vengo". Il Signore si è fatto preparare un corpo per venire. Con la sua incarnazione ha detto: io sono tuo. E nel Battesimo ha detto a me: io sono tuo. Nella sacra Eucaristia lo dice sempre di nuovo: io sono tuo, perché noi possiamo rispondere: Signore, io sono tuo. Nel cammino della Parola, entrando nel mistero della sua incarnazione, del suo essere con noi, vogliamo appropriarci del suo essere, vogliamo espropriarci della nostra esistenza, dandoci a Lui che si è dato a noi.
"Io sono tuo". Preghiamo il Signore di poter imparare con tutta la nostra esistenza a dire questa parola. Così saremo nel cuore della Parola. Così saremo salvi.

[00020-01.04] [NNNNN] [Testo originale: italiano]

SECONDA CONGREGAZIONE GENERALE (LUNEDÍ, 6 OTTOBRE 2008 - POMERIDIANO)

- RELAZIONI SUI CONTINENTI
- RELAZIONE DI S.EM.R. CARD. ALBERT VANHOYE, S.I., RETTORE EMERITO DEL PONTIFICIO ISTITUTO BIBLICO DI ROMA (FRANCIA)

Alle ore 16.30 di oggi, alla presenza del Santo Padre, con la recita dell’Adsumus ha avuto luogo la Seconda Congregazione Generale, per lettura in Aula delle Relazioni sui Continenti sul tema della XII Assemblea Generale Ordinaria del Sinodo dei Vescovi La Parola di Dio nella vita e nella missione della Chiesa.

Presidente Delegato di turno S.Em.R. Card. William Joseph LEVADA, Prefetto della Congregazione per la Dottrina della Fede.

Dopo un tempo di interventi liberi dei Padri sinodali sulle Relazioni sui Continenti, prima dell’intervento di S.Em.R. Card. Albert Vanhoye, S.I., Rettore Emerito del Pontificio Istituto Biblico di Roma (FRANCIA), è intervenuto l’Invitato Speciale Shear-Yashuv Cohen, Rabbino Capo di Haifa (ISRAELE).

A questa Congregazione Generale, che si è conclusa alle ore 18.55 con la preghiera dell’Angelus Domini, erano presenti 245 Padri.

RELAZIONI SUI CONTINENTI

- Per l’Africa: S.E.R. Mons. John Olorunfemi ONAIYEKAN, Arcivescovo di Abuja (NIGERIA)
- Per l’Asia: S.E.R. Mons. Thomas MENAMPARAMPIL, S.D.B., Arcivescovo di Guwahati (INDIA)
- Per l’America: S.Em.R. Card. Oscar Andrés RODRÍGUEZ MARADIAGA, S.D.B., Arcivescovo di Tegucigalpa, Presidente della Conferenza Episcopale (HONDURAS)
- Per l’Europa: S.Em.R. Card. Josip BOZANIĆ, Arcivescovo di Zagreb (CROAZIA)
- Per l’Oceania: S.E.R. Mons. Michael Ernest PUTNEY, Vescovo di Townsville (AUSTRALIA)

Pubblichiamo qui di seguito, le Relazioni sui Continenti:

- Per l’Africa: S.E.R. Mons. John Olorunfemi ONAIYEKAN, Arcivescovo di Abuja (NIGERIA)

The Word of God in the Life and Mission of the Church: The African story

In the Instrumentum Laboris, (IL) no.7b, we read the following pertinent observation.
“In younger local churches, Bible usage among the faithful is more extensive than in other places”.
Within the limit of time that is permitted to me in this presentation, I wish to illustrate no matter how briefly that the statement made above is very relevant for the continent of Africa. Two recent important Biblical occasions in the continent of Africa have put us in a position to clearly witness and document the above fact. The first was on the 40th Anniversary of the Vatican Council document Dei Verbum, celebrated in a meeting on Bible Apostolate in Africa held in Abuja - Nigeria in June 2005. The second was earlier this year 2008 when the Catholic Biblical Federation held its Plenary Assembly for the first time on the African Continent in Dar es Salaam, Tanzania. On both occasions, we were able to hear the stories of what God has done to bring the word of God to the nooks and crannies of the continent of Africa, especially since the 2nd Vatican Council. Today, we look at our continent and we can say that indeed the word of God is good news that has been spread far and wide. Challenges exist but so also have we a lot of consolation.

In my brief presentation, I have decided to follow the tripartite division of the Synod theme, which we find both in the Lineamenta and in the Instrumentum Laboris namely:
(a) the Word of God in Africa
(b) the Word of God in the life of the church in Africa and
(c) the word of God in the mission of the church in Africa.

I. THE WORD OF GOD IN AFRICA

1. Semina Verbi in African Tradition: The Pre-Synodal documents stress the importance of a global concept of the Word of God, that goes well beyond the Scriptural texts. The Word of God is the dialogue of God with the entire humanity, which reaches out to all human beings of every age and place. The African Synod finally and definitively rehabilitated the African Traditional Religion and cultures recognizing, in a most official and authoritative document that the African Traditional Religion is a monotheistic faith, (EIA 7) which believes in and worships the one true God, “the Creator” (EIA 57). This is the same God who has never made himself unknown to any people who with a sincere heart seeks him, (LG 15). Obviously, because of human imperfections, this God is often approached in images and vague reflections. But the basic truth is that the Supreme Being, Creator of heaven and earth is the target of the worship and prayers of our African Traditional Religion. The basic norms of morality in these religions, imperfect though they may be, reflect rays of “the light which enlightens every mind.” Jn 1:9. All this has not been without the grace of God, as Vatican II clearly states (LG 15). This has been not only a preparatio evangelica for the eventual reception of the gospel message but indeed a welcoming environment and a fertile soil for such announcement of the Word of God, both in scripture and in the ministry of the church, (EIA 57).
I believe it is important to recognize this if we are to ever explain how the Christian faith has spread so fast within the last century on the continent of Africa, “ a marvelous work of divine grace” (EIA 33). My late father, who was one of the first to embrace Christianity in our village around 1920, made it clear to me that when he became a Christian, he did not take on a new God. It was the same Olorun the Yoruba Supreme Being, whom he had known already in the Traditional Religion. Upon this he built his Christian faith, by the grace of God, and thanks to the preaching of the gospel by the missionaries. Thus even in the so called Dark Continent, the light of the Eternal Word of God was never absent.

2. Africa in Sacred Scriptures: The Word of God has also the specific meaning of the written inspired scriptures which tell the story of the people of God both of the Old and of the New Covenant. In this divine history, the continent of Africa has always been very much present. Right from the beginning, the Patriarch Abraham had reason to take refuge in Egypt, (Gen. 12:10-20). We should not forget too that this same Egypt providentially became the historical “incubator” of the people of Israel. The family of Jacob – Israel- that left the land of Canaan for Egypt, at the invitation of Joseph comprised just 70 people, (Ex 1:5). They remained in the Land of Goshen for about 430 years, (Ex 12:40). When they left on the Exodus, they had become a great nation numbering 600,000 men, “not counting their families” (Ex 12:37). If we indeed count their families, even at a conservative average of five persons per family, we would be talking of a total of about three million people on the march! It was in Egypt therefore that Israel as a nation had its first and early growth. Thus, for the people of Israel, Egypt is not only a land of persecution and exodus but also the land of refuge and protection. For most of the history of Israel, she was a small state wedged in between the great nations of Egypt in the South, Syria in the North and Mesopotamia to the East.
In the New Testament, again Egypt was the land of refuge for the Holy Family, (Mt 2:13-15). At his passion, the African, Simon of Cyrene helped Jesus to carry the cross, Mk 15:21). On the day of Pentecost, many pilgrims came from Africa, from “Egypt and parts of Libya round Cyrene” (Acts 2:10). The Ethiopian eunuch, (Acts 8:26-39) was one of the first to carry the Christian message home, far into the heart of Africa.
It is no wonder therefore, that some of the earliest centers of Christianity both in terms of theology and theologians as well as of martyrs and confessors are in Northern Africa – Alexandria, Carthage and Hippo to mention a few. All this is well acknowledged and celebrated in the Post-Synodal Exhortation of John Paul II, Ecclesia in Africa, n31. I believe it is important to remind ourselves of this fact so that we do not continue to think of Africa as new and strange to the whole history of salvation as preserved for us in the inspired scriptures. Our continent can boast of being a “biblical land” in a way that many great Christian nations of today dare not.

3. The Scripture in Africa Today. Vatican II ruled that all the faithful should have wide access to the word of God in Sacred Scripture, (DV 22). A lot of effort has been made since the Vatican Council to offer such access to African Christians. However, there is still a lot of difficulties in this regard.
3.1. The very text of Scripture itself can be quite a problem in many places. The cost of a Bible may be minimal in many parts of the world. In Africa, it can be as high as a month’s wages in many places. The result is that many people do not have enough money to own a Bible. Efforts are made to produce Bible texts at affordable prices. In this we must commend the efforts of our Protestants brethren who have made this a priority of their own apostolate. In many places, the Catholic Church has joined hands with other Christians especially within the context of the Bible Society. This collaboration is yielding much fruit.

3.2. Apart from the text, there is also the question of language. Many languages still do not have an adequate translation of the Bible text. Therefore the direct access to the Word of God in Scriptures remains unattainable for those who speak only those languages. Here lies the importance of translation which is not an easy task. Again here, our Protestant brethren have been very much involved in this task of Bible translation in many parts of Africa. The Catholic Church especially after the Vatican Council has joined with vigor in this task, not without great difficulties. Very often the means to achieve this objective, as well as the expertise to carry it out are very much lacking. Translations are very important in Africa because it is not only putting the Word of God in another language but also because in many parts of Africa, illiteracy is still widespread. In such circumstances, the Bible translation in the local language makes the Bible text available and accessible even to people who cannot read. As they listen to the Bible read in their languages, they are able to receive the Word of God by listening. In a culture that is largely oral like we have in Africa, the importance of listening to the Word of God can not be overemphasized. After all, the Lord Jesus said: “Blessed are those who hear the Word of God and put it into practice” (Lk 11:28) Even though I believe that those who read the Word of God may also be blessed, it seems that those who simply listen to the Word of God may even be more blessed.

3.3. But even after hearing the Word of God read in our languages, there is still the task of interpreting this word so as to imbibe the true meaning of the message that the Holy Spirit intends for those to whom the word is addressed. Here comes the task of interpretation, of exegesis both at the scientific level and at the popular level. We have received ample witness to the wonders that the Holy Spirit has been working in the hearts and minds of simple Christians who approach the Word of God with deep faith and love. There is a kind of Christian “spiritual instinct” for the right understanding of the Word of God which sometimes puts to shame the irresponsible speculations of some scientific exegetes. Both the Lineamenta (n. 19, 25) and the Instrumentum Laboris (n. 38) speak at length of Lectio Divina. Since the Vatican Council, this has been very much part of Bible Apostolate in Africa, as we have designed several methods for reading, meditating and applying the Scripture to the lives of our people. For example, appropriate Bible study methods have come out of places like Dzogbegan Monastery in North Togo and Lumko Pastoral Center in South Africa, to mention only a few. These methods have gone round the world and have been used, often with modifications, but with great profit.

3.4. The New Media: Even in this brief survey, we cannot but mention the challenge of the new media. Computers and Satellites have revolutionized communication in our days. If the Word of God is to be communicated, as God intends it to be, then we cannot ignore what is happening in the new communications technologies. Unfortunately, the technological gap is widening daily between the rich and poor nations. But the good news is that these very technologies are in many ways bridging this gap. Cellular phones and internet are now available even in remote areas without electricity or telephones. The possibilities for the spread of the Word of God are beyond imagining. In many parts of Africa, there are many creative programs and projects for spreading the message of the scriptures beyond the traditional texts and books. There is here a crying need for a world-wide solidarity and sharing of resources.

II. THE WORD OF GOD IN THE LIFE OF THE CHURCH IN AFRICA

“The Word of God sustains the Church throughout her history” (Lin. 19). This is true also in the history of the Church in Africa.

1. The early church was built around the Word of God in Sacred Scripture. This is no less true of the early church of Northern Africa. That tradition has continued unbroken even to our days. In this regard, the Coptic churches of Egypt and Ethiopia share the same wealth of Scriptural basis as other oriental and Eastern Rite churches.

2. However today, the attention is more on the more recent churches of Sub-Saharan Africa. While the Catholic Church established in some parts of Africa in the 15th Century, has continued unbroken for 500 years in places like Mozambique and Angola, the church in most parts of Africa today is a product of more recent evangelization, mainly of the 20th Century, “a period of rapid growth” as Ecclesia in Africa, n. 33 describes it. The missionaries who brought the Catholic faith to Africa at the end of the 19th and during most of the 20th century were men and women of their own times and of their own places of origin. It is obvious that the Bible as a Scriptural text was not very much a priority in the life of the church in those days. Therefore the early Catholic communities of Africa were more familiar with the doctrines learnt through the Catechism and the preaching of the missionaries, than with quoting biblical chapters and verses. But this does not mean that they were ignorant of Sacred Scripture. The Catechism itself was based in an indirect way on the Scriptures. More important still was the liturgy. At Mass, regular passages were read and homilies delivered upon them. The Pre-Vatican II missal had less readings than we have today. But there was nevertheless an appreciable selection of readings from both the Old and the New Testaments. We should not underestimate also the wide use of Bible histories which were particularly very popular with children and younger people. Through such publications, much of the essential stories of the Bible both in the Old and New Testament were learnt with great profit. Of course there were Catholic Bibles and these were available but not in a very widespread manner. Nor were translations so widespread. It used to be said that while Protestants went to church carrying their Bibles, the Catholics went to church clutching their Rosaries and their missals, if they had any.

3. Then came the 2nd Vatican Council with its biblical revolution, opening up the Sacred Scripture to the life of the church. The Council had very clear directives not only in Dei Verbum especially chapter 6 but also in other documents, like the Dogmatic Constitution on the Liturgy, Sacrosanctum Concilium and in that on Priestly Formation, Optatam Totius, where Scripture is defined as “the soul of theology” (OT 16). These directives were taken on with great seriousness by the church in Africa. It can be said that there began an explosion of enthusiasm for the Word of God in Sacred Scripture. In particular, large sections of the lay faithful developed strong thirst for the Word of God in Sacred Scripture. They did all they could to learn as much as they could. In fact at times, they were so anxious that they were ready to lap dirty water from poisonous ponds in non-Catholic terrains. The Council put the responsibility for proper handling of Sacred Scripture squarely on the shoulders of the local church leadership namely the Bishops. The bishops of Africa have not neglected this duty. Almost every Episcopal Conference has a Commission on the Bible and for the direction of Bible Apostolate. These Commissions also are linking hands with sister Episcopal Conferences on Regional and on Continental levels. At the continental level, SECAM has a coordinating office called the Biblical Centre for Africa and Madagascar (BICAM). It used to be in Nairobi but it is now in the Headquarters of SECAM in Accra – Ghana. The structure on the African level are coordinated and integrated on the world level through the Catholic Biblical Federation of which the Church in Africa is a major stakeholder. Through these structures, the Magisterium of the church in Africa has endeavored to encourage, promote and coordinate the use of Scripture in the church. Bible projects like production of Bible texts, translations and the publication of Biblical materials are closely supervised by competent personnel assigned to the task by competent authorities. This has yielded great fruits in most and almost every country.
In this regard, the church in Africa remains ever appreciative of the role of many Institutes of Consecrated Life that are specially committed to Biblical Apostolate. For example, mention should be made of the Fathers and the Daughters of St. Paul (the Paulines family) who publish a lot of Bible texts and materials, and the Congregation of Divine Word to mention only a few.
On the level of scientific exegesis, the African church has taken seriously the need to ensure that African exegetes and theologians are given adequate support and encouragement as well as direction in their work. The SECAM has a committee on Bible called the Commibible which is its Biblical Commission. Its tasks are precisely to supervise the work of the BICAM and the other agencies of the Biblical apostolate in Africa. Parallel to but closely linked with the Commibible is the Association of African Bible Exegetes called Pan-African Association of Catholic Exegetes (PACE). This organization meets regularly in Congresses and scientific sessions, about once in two years, where Scriptural issues are discussed at the highest level of Scientific Biblical reflection. Their publications have received the respect and acclaim of their peers in other regions of the universal church. The work deserves the greatest support and encouragement.

III. THE WORD OF GOD IN THE MISSION OF THE CHURCH IN AFRICA

By now, we have seen a lot of what the church is doing in its mission in Africa through the word of God. Here we only wish to stress a few issues.

1. Primary Evangelization: First, Africa is still a continent of first evangelization. Recent statistics still put the percentage of Catholics in Africa at about 14%, (EIA 38). There is therefore a lot of harvest in the field. (EIA 74) The task of primary evangelization obviously demands that the Word of God is announced and proclaimed in all its power and vigor. This requires that the scripture be properly presented to those whom we are inviting to accept the Christian message. The Catechesis by which we undertake primary evangelization have become more and more deeply rooted in Sacred Scripture, in accordance with the directives of the General Directory for Catechesis and also following the example of the Catechism of the Catholic Church.

2. Pastoral Care: It is also the mission of the church to lead its members towards a coherent living of the Christian faith in their daily life and occupations. Here the Word of God in Scripture is a constant point of reference “a light for our path” Ps 119:105. The lessons of Sacred Scripture both of the Old and New Testament are forever relevant since the Word of God lasts forever. The Christian, living in the world, who has to witness to the gospel message, is encouraged to get familiar with the sources of his faith, especially in the inspired Word of God. Thus Scripture plays a major role in the pastoral mission of the church towards her members.

3. Ecumenism: There is the mission of the church to others outside its fold. We start with other Christians that are not of our church. We have had occasion to mention our cooperation on ecumenical basis in the production of Bibles and in the task of translation. We have noticed much to our delight and certainly to the greater glory of God that the greater familiarity of Catholics with the Holy Scriptures has brought us closer to our brothers of other Christian traditions for whom Scripture is often the main and perhaps only source of guidance in Christian life. When we are able to read the Bible together and pray the Bible together, a lot of misunderstandings are laid aside, cooperation becomes possible and fruitful and the mission of the church in general is promoted. There are of course difficulties, especially with groups that are not only of the fundamentalist type but clearly anti-Catholic. Africa is unfortunately the dumping ground for all kinds of crazy ideas from other continents. The includes claims that our church does not “respect” the Bible and therefore cannot really be considered truly Catholic. Many of our members are often embarrassed by the attacks and harassments of such groups, especially when they themselves are not properly prepared to defend their Catholic stand. Many of our members however have been challenged to take the Scriptures more seriously, precisely to be able to stand their ground when others attack them and their church. On the whole however, I believe that contact with our Protestant brethren in Africa is gradually growing in a positive direction.

4. Interreligious Dimension: Here we are dealing largely with the African Traditional Religions and Islam. Although there are a few members of other world religions like Judaism, Hinduism, Budhism, etc. these are practically of no great pastoral consequence for us. We are nevertheless challenged to relate with our fellow Africans who belong to these other religions, armed with the Word of God in our Scripture. I have already spoken about the adherents of the African Traditional Religion and the many truths and values they have in common with our Christian faith. My experience is that followers of African Traditional Religion gladly listen to the stories of the Bible and even adopt much of what it says.
To some extent, the same can be said of Muslims who basically acknowledge Jesus at least as a prophet. They speak about the “gospel”, although this may not necessarily be the same gospel that we read. But there is the basic agreement that God has spoken to us through his prophets. Therefore, the respect of our Sacred text is generally taken for granted. With so many parts of the Holy Koran having parallels with and may be drawn from our Holy Scriptures, there is a wide level of common discourse which we can engage in with our Muslim brothers and sisters. The tragedy however is that not much is being done along this line especially as Christian-Muslim rivalries in many places concentrate largely on our difference rather than on all that we have in common. Furthermore, there are fanatics who boldly assert that the Holy Koran is God’s own correction and improvement on our scriptures. When these are left to spread their unhelpful ideas, mutual respect for our different sacred writings becomes problematic.
The 2nd Vatican Council in one little passage recommended that special Scripture editions be prepared for people of other faiths. To the best of my knowledge, very little has been done in this regard. I believe that in Africa at least, we should do more.

CONCLUSION

A lot is happening these days about the Word of God in the church and especially in the life and mission of the Church in Africa. We have only tried to summarize and give a general snap shot of the reality that we are living in. It is the work of the Spirit of the Lord, moving in our local church. Much of what is happening are not documented. They take place at the local level and remain there. But that is indeed where the action of the spirit is working. From this Synod, we are hoping that the enthusiasm for the Word of God which we experience now in our continent will be strengthened and sustained. We are hoping too that having told our story about the challenges we face and the limits of our resources, we can look forward to more support from those who have been helping us in the areas of need already mentioned. We continue to trust in the Spirit of the Lord Jesus, the Author of Scripture and the great Interpreter, who makes his words known to all who listen to it with all their hearts. May the Word of God in all its richness dwell in our hearts. Amen. (Col. 3:16).

[00012-02.06] [NNNNN] [Original text: English]

- Per l’Asia: S.E.R. Mons. Thomas MENAMPARAMPIL, S.D.B., Arcivescovo di Guwahati (INDIA)

“The Word became flesh”

1. It was in Asia that the Word became flesh. It was from there that His saving message was carried in all directions: Paul hearkened to the call of the Macedonians and set out for the Western continent; Peter set sail for Rome, James for Spain, Mark for Alexandria, Thomas for India; Ireaneus made his way to Lyons, and others to the ends of the earth.

2. The Word of God was received, meditated upon by individuals and communities and shaped into spiritual traditions in Asia which became the common heritage of the early Church. The first Councils of the Church that were held in Asia deepened the reflection. We shall never know how much of the cultural wealth and religious earnestness of Asia has gone into those concepts and practices that we today consider as part of the general Christian heritage, for example, in the areas of Christian doctrine, liturgy, monasticism, ecclesiastical discipline, missionary spirit and others. They remain an indistinguishable part of our common patrimony. Indeed, we cannot close an eye to the unique “Asianness” of the biblical and primitive Christian legacy.

The Word Announced

3. History tells us that Syrian monks carried God’s word with great enthusiasm to Persia, Afghanistan, Central Asia, West China and South India. They dialogued and inculturated, but in all situations they shared the message of Jesus with extraordinary zeal. We have evidence to say that they interacted with Zoroastrians, Buddhists, Manichaeans, Taoists, Confucians, Hindus, Muslims, and leaders of tribal religions among the Turks, Huns, and Mongols. Christian communities came up in places as far away as Xian (China). Monasteries developed as centres of learning, fortresses of theology and spirituality (for example, at Edessa, Nisibis). The monks borrowed from the storehouse of indigenous languages, cultures, religions and ideas they found among various peoples. Local faith expressions took shape spontaneously.

4. These communities taken together may have been as many as 70 million Christian believers. But unfortunately due to the emergence of mighty hostile forces in the heartlands of Asia in later years, many of them died out or were greatly enfeebled. However, those of South India and West Asia have remained on.

Civilizational Resistance

5. Aside from these reverses, there were other reasons too why Asian societies ignored the Christian proposal. As the men of Athens, over-confident of their philosophical wisdom, were not easily inclined to pay attention to a proposal (Paul’s message) that came from another cultural background, leaders of the advanced civilizations of Asia did not think they needed anything beyond what they had already attained through their own intense intellectual effort and religious search. While they always retained a mild curiosity about ideas and experiences that had an external origin, they could not think that the overwhelmingly great stock of wisdom they had accumulated called for any serious revision or addition.

6. Historically too, the declaration of Christianity as the official religion of the Roman Empire made it appear to the Persians that Christian religion was closely allied to Rome, Persia’s chief rival and enemy. Ever since then, the image of having alien loyalties would cling to various Christian communities in different parts of Asia right through the colonial period to our own days, especially because Christianity in people’s minds had become strongly representative of the West [1]. That is what made the dominant classes resist Christian advances, while marginal societies like smaller ethnic groups, tribal communities, fisherfolk, oppressed minorities, humbler castes, and outcastes who looked at social realities from a different perspective from the dominant communities, welcomed the liberative power of the Good News (Lk 4:18; Mt 5:3).

Christian Expansion

7. The achievements of later missionaries, mostly from the Western world, are fresh in our minds: what was done by zealous persons like Xavier, Valignano, de Rhodes, Britto, Vaz, Lievens; persons who knew how to adapt to cultures like De Nobili, Ricci. These and other innumerable heroic souls penetrated the most inaccessible regions, confronted the most unwelcoming rulers, transcended immense cultural barriers, announced the Gospel, built up communities, put languages into writing, provided literature to linguistic groups, pursued ethnological studies, presented unknown communities to the wider world, created interest in anthropological reflections, intervened on behalf of oppressed communities, offered services in the field of health and education setting up impressive institutions, pressed for social reforms, introduced entire societies to modernity, and planted ideas into the hearts of people to guide their society to freedom and offer leadership in the Church and in the wider society. They initiated theological reflection in different cultural contexts, with an edifying measure of self-criticism, that laid the foundation of today’s missiological thinking. Today’s Church in Asia is what it is because of their extremely generous services [2]. It is the continuation of this work that is in our hands today.

The Word Translated into Life: Witness

8. From Christianity’s earliest beginnings Christian Evangelizers had a persuasive power because their ‘Word’ was translated into action. Mother Teresa is a recent example. Missionaries have remained creative and kept entering into new areas of work. Their services in the fields of education and health are greatly esteemed. Going beyond these fields, they have entered into the areas of new forms of poverty: illiteracy, unemployment, urban violence, gender and caste inequality, female feticide, and drug addiction. They have stepped up their services for street children, unwed mothers, broken families, handicapped persons, AIDS/HIV patients, terminally ill, victims of violence, migrants, slum people, the landless and the imprisoned. They are active in the struggle for justice for oppressed groups; in the work for social change, cultural promotion, protection of environment, defense of life and family; in advocacy on behalf of the weak, downtrodden and the marginalized, and giving voice to the voiceless.

9. Even where the Gospel is resisted most, the evangelical witness of socially relevant works find welcome. Silent but sincere service has an eloquence of its own. “No speech, or words are used, no sound is heard; yet their message goes out to all the world and is heard to the ends of the earth” (Ps 19:3-4). There are places in Asia where the message is better “whispered in the inner rooms” than “proclaimed on the housetops” (Lk 12:3). This is a strategic choice in situations where freedom of religion is restricted, not renunciation of one’s duty. For, the duty to communicate the message remains. Some have gone the last extent possible in this respect and witnessed to evangelical values and to the cause of Christ with their very lives.

The Word Continues to be Proclaimed

10. There has been an intense effort in Asia to bring God’s word closer to the people. This effort has intensified since Vatican II. Bible consciousness has grown. Bible translations have multiplied[3], many produced in ecumenical collaboration. Enthusiasm for the Biblical message has risen. Bible Sundays are observed. Bible study groups have increased in number: Basic Christian Communities, BEC’s, Small Christian Communities, Charismatic groups, lay associations, youth groups, family gatherings. Small groups of believers read the Word of God, reflect, and apply the message to their own situation and pray (some following the LUMKO and ASIPA methods). They need to be assisted. For, without guidance, over-enthusiasm can lead people to free interpretation of the Scriptures and even old believers can come to the point of leaving the Church and joining some fundamentalist groups. It is also a challenge to priests and religious to root themselves more in the Scriptures.

11. Biblical studies are pursued through correspondence courses, even in vernacular languages. Bibles and biblical tracts are available to students in our schools, patients in our hospitals, and people in general in various life-situations. Bible schools offer innovative service. Bible-related books keep growing in numbers in our libraries. Creatively planned Biblical and theological courses are being offered to the religious, lay people, and committed youth. Weekend courses are becoming popular [4]. Study aids are produced on a big scale (Audio-visual materials, paintings, art pieces, films, CD’s, cassettes, lessons in the internet, and messages on the mobile, posters in public places). Bible study weeks and Bible Sundays are observed. A pastoral use of the Bible is gaining strength. Bibles are enthroned in families. There is growing interest in the tradition called Lectio divina. Homilies break the Word of God during liturgy. They need probably to be made less academic and more relevant to Christian living.

12. Folk media (dances, skits, dramas, recitations, story-telling) are skillfully used to retell the Biblical stories. The printed media give a Christian interpretation to current events. The electronic media (Radio Veritas, Shalom TV) bring Catholic news and views to remote villages. Catholic Information Centres have increased in number, and there are people who turn to Christ searching for meaning. Commitment to the biblical message provides a common ground for ecumenical initiatives.

13. Intense effort is being made to pass on in all fidelity the Christian teaching to the next generation. Children are taught traditional catechism, with competitions, quizzes, and dramatics to make the learning interesting. However, culturally meaningful communication styles ought to be given greater importance. Young adults study the Bible. They seek to deepen their understanding of the central Biblical messages and try to apply them to their social situation. They wish to become enthusiastic sharers of the Good News. It is interesting to note that 65% of Asia is young.

Prayer-Life Nourished and Church Growth Promoted by the Word

“Athenians, I see how extremely religious you are in every way” (Acts 17:22).
14. These words are rightly addressed to Asians today; for, they continue to give importance to their religions in a rapidly secularizing world. “Despite the influence of modernization and secularization, Asian religions are showing signs of great vitality and a capacity for renewal, as seen in reform movements within the various religious groups” (EA 6). Dialoguing with members of vibrant religions can be a stimulus to one’s own faith as well. The sense of the sacred they foster is a great human asset.
15. We are grateful to God, that church-attendance on our continent is encouragingly high. Sundays are kept holy. In remote villages where Mass is not possible every Sunday, people gather around the ‘Word’ of God with great devotion. Prayer-life, both liturgical and situational, is enriched by readings from the Bible. Prayer-groups continue to grow in number. The Word of God provides powerful motivation for the apostolate and adds fruitfulness to our evangelical reach-out. People in large numbers flock to charismatic retreats that announce God’s Word in all its power. Lives are changed. Healing prayers draw non-Christian crowds as well. Miracles do take place, both of healing and of conversion.

16. Significant Church growth is recorded, where our apostolic personnel (priests, sisters and catechists) are actively engaged in missionary work among ‘responsive communities’, tour villages, visit homes, make personal and group contact through direct interaction. Among such groups we may mention many ethnic minorities (tribal people) in different parts of China, Indonesian islands, North Myanmar, Thailand, Northeast India and other places that have responded enthusiastically to this manner of sharing God’s Word. And Jesus’ message echoes from the high Himalayas to the distant oceans. It re-echoes in Central Asia.

Preparation of Proclaimers: Flowering of Vocations in Asia

17. It is evident that the announcers of the ‘Word’ ought to be given serious theological and spiritual formation. The harvest indeed is plentiful, and, thank God, the number of labourers too keeps increasing. Vocations are coming up in Asia even from new Christian communities. Seminaries and houses of formation multiply. Theological institutes, Catechist training centres and other institutions for the formation of religious and lay persons are on the increase. Existing ones expand their scope and diversify their services.
18. Religious life is understood in Asia, its relevance recognized, its contribution appreciated, and its representatives respected. For, there are native models of religious life belonging to other Asian religions. Religious values like renunciation, austerity, silence, prayer, contemplation, and celibacy are highly regarded. New congregations and institutes of apostolic life come into existence and new religious movements keep rising, because such a trend corresponds to the general atmosphere prevailing in the larger society, where every religion is renewing itself and spiritual guides are much sought after. Religious persons are considered the guardians of religious and human wisdom in Asia. With adequate formation, young religious can grow up as effective announcers of the Christian message.

Deepening of Theological Reflection

“In the process of encountering the world’s different cultures, the Church not only transmits her truths and values, but she also takes from the various cultures the positive elements already found in them” (EA 21).

19. Strengthening of theological formation implies also the deepening of reflection on God’s Word in the Asian context of poverty and injustice; and also of a plurality of religions, civilizations, and cultures. It implies the use of categories of thought, symbolisms, spiritual traditions that make meaning to Asians. Here is a challenging task before the teacher of the “Word”.

20. As we know, words have different connotations in different cultural contexts. If he/she is too close to the traditional Christian expressions, the message may not be easily intelligible to those beyond the fold. If his main concern is to be intelligible to them, he may distance himself from original expressions. Misunderstandings can arise.

21. However, these are not hurdles that cannot be transcended. And when it is done after serious study and mature reflection, inculturation takes place at a very deep level; for, inculturation is not a matter of a few externals. Historically, the Gospel has crossed many cultural barriers in different parts of the world, the Hellenic, Germanic, Celtic, Slav, Syrian, and Egyptian. Each step furthered the development of theology and enriched Church life. But it called for great sensitivity to the culture concerned and to the sentiments of the believing community; equally, a great sense of responsibility to the local and the Universal Church, and fidelity to the ‘Word’. Magisterium has always been a valuable assistance. It is in order to further this effort that Asian theological journals keep offering a wide selection of indigenous theological reflection. And in this way, the Asian Church seeks to contribute to “the growth of the Word” (Acts 6:7; 12:24; 19:20).

22. When a civilization is closely related to a major religion (e.g., Islamic, Hindu, Confucian, Shinto), the borrowing of elements suited for faith and worship from those religions will need to be handled with care. If the teacher of the ‘Word’ begins to use expressions that adherents to these great religions consider as their own, they may take it as violation of what is sacred to them, and the Christian community as an imposition of something alien. The initiative may offend both communities. On the contrary, traditional Christian expressions may make no appeal to the collective psyche of a society to which a message is addressed. It is not our intention to give up our efforts for inculturation because of these difficulties.

23. When respectful attention to cultures and communities combine with apostolic boldness and fidelity to the ‘Word’, new ground is broken; and the space for new faith and worship expressions in that civilizational world expands. “Thanks to this action within the local Churches, the universal Church herself is enriched with forms of expression and values” (RM 52). And Christ becomes incarnate in that culture. But we need to move ahead with care. For, we are dealing here with matters about which communities are extremely sensitive at the deepest level. Asians have a deep sense of the sacred.

24. As modern society looks for relevance in religion in order to see meaning in it, Asians look primarily for depth. Pope John Paul II said, “My contact with representatives of the non-Christian spiritual traditions, particularly those of Asia, has confirmed me in the view that the future of mission depends to a greater extent on contemplation” (RM 91). It is the spiritual depth that comes from God-experience that Asians seek. Whoever can provide that, holds their attention. God-experience in this context does not mean some sort of ecstatic experience, but has reference to sincerity and authenticity, genuineness, deeds matching words, egoless-ness evidenced by commitment to the common good. Such persons always win a hearing when they speak with spiritual unction.

Sharing of God’s Word in Life-contexts

25. The Good News of Jesus makes the greatest impact when it is shared in actual life-contexts. Much of Jesus’ teaching that has come down to us was given on the occasion of ordinary human encounters. Hearts were touched, lives were changed, and numbers were added to the community of believers. This is what is happening in Asia in a quiet but effective way through the effort of Christian believers: bringing a message of peace to situations of conflict, of justice to oppressed communities, of probity to corruption-ridden societies, of equality to unfair situations (related to caste, class, gender, race, ethnicity), of assistance to the hungry and the poor. These efforts are different from a textbook presentation of Christ based on truth claims, debates and arguments. But they explain the teachings of the Gospel most eloquently. They translate the Christian message into life.

26. In many countries in Asia, Christians are under heavy pressure. Freedom is restricted, new converts are harassed, and the believing community is persecuted as happened in Orissa (India) recently. However, the patience manifested by the community, the restraint shown, the moderation in response, the spirit of forgiveness … all these have an evangelizing power. The Christian community’s commitment to the common good and keen interest in the central concerns of humanity (justice, peace, family, environment, freedom, fairness, solidarity, sincerity, honesty, respect for life, concern for the poor, deep sense of responsibility for human affairs) are eloquent by themselves. These themes have a universal appeal and provide a language everyone understands; they become powerful carriers of the Gospel message.

27. The Christian community in Asia is grateful to God that they have active lay persons among them who keep trying to bring the Gospel into the field of education, government, administration, legislation, judiciary, science, technology, family, youth services, art, and music. They become bridge-builders across cultures, ethnic identities, ideologies, philosophies, political and economic interests. However, these remain always challenging tasks.

28. Peter urged, “Be ready at all times to answer anyone who asks you to explain the hope you have in you, but do it with gentleness and respect” (1 Pet 3:15-16). Much of early Christian theology emerged from the writings of the Fathers of the Church who tried to explain the Faith to their friends and foes alike. So does it today. Our theologians and Christian thinkers in Asia seek to address their message to religious critiques, fundamentalists, ultra-modernists, radical thinkers and activists, Christians and non-Christians alike. Those who do this service deserve our thanks, as do the rest of the team of evangelizers. These exercises, responsibly done, can lead to new formulations, and even a deeper self-understanding within the Christian community itself.

The Gospel produces spiritually motivated Persons

29. Historians begin to notice that atheism in certain periods of history may have sprung from a deep sense of injustice in a believing society; so too certain forms of anti-clericalism and apostasy may have arisen due to the failure of Church personnel. Heresies and schisms may have been aggravated by cultural distances. In periods of social imbalances in human history, rapid transitions take place, leading even to revolutions. Asia is going through such a phase of rapid changes and uncertainties in its history: rejection of colonial exploitation and acceptance of self-imposed forms of exploitation, assertion of independence and acceptance of new forms of dependence, a movement towards democracy and away from it, towards economic equality and away from it, towards things modern along with a powerful re-assertion of the traditional culture.

30. There are stirrings in society and traditional cultures and values are being challenged. In spite of all this, religion does not seem to be weakening in Asia. It manifests itself in new forms, at times with a political touch. Pluralism in thought in Asia has not led to total secularization or nihilism. It has only taught respect for each other. However, it should not lead to indifference.

31. Amidst many political and social uncertainties, the little Church in Asia does not hold out illusions of a new Utopia before people, it does not promise to produce Supermen. But it searches for ways of producing ethically and spiritually motivated people and teams of persons earnestly committed to the good of humanity. And it will continue to remind people of their eternal destinies in Christ. The Gospel continues to reveal its inner strength even amidst all these social tensions.

The Sacred Word in Asia

32. Let us return to where we began: the Word of God. While people admire the vast and impressive Christian works, they are touched and transformed only by the power of God’s Word. The “Sacred Word” makes meaning to Asians, because they have ancient books that are considered sacred and authoritative, which influence their life and culture profoundly: beliefs, conduct, relationships, worship, moral principles. They are thought to have the ability to show the way to salvation. These books that are considered holy have a definitive canon and can be interpreted only by authorized persons (priests, monks, scholars and councils). They are read, sung, chanted, meditated upon, repeated, memorized, represented in icons, recorded in calligraphy. They are to be grasped by the mind, accepted into the heart, and allowed to transform human realities.
One thing is certain: there is religious hunger in Asia still. This Asian earnestness about religion is an asset for the whole of humanity, not merely for the eastern continent. Religious movements are more deeply rooted in the collective psyche of Asian communities than political movements. Even people who are unwilling to change their faith are eager to search for greater spiritual depths. Asians are open to God’s Word. Biblical thought keep touching individual lives, affecting community values, transforming relationships, correcting philosophies, influencing plans for social betterment. For Asians know that “man does not live on bread alone, but on every word that comes from the mouth of God” (Mt 4:4).

May these words come true with regard to today’s Asia, “I will pour out my spirit on everyone, your sons and daughters will proclaim my message” (Acts 2:17). May this message reach to the ends of the earth.

Notes

[1] With the recent shift in the population pattern of Christianity to other parts of the world, the above mentioned image may change.
[2] Some would like to highlight only the missionaries’ association with colonial powers. This would be totally unfair; for, their compulsions were many and their possibilities few. They themselves were often persecuted by anti-clerical colonial authorities. It called for profound faith on their part to keep confronting insurmountable difficulties to continue the mission of sharing the Gospel.
[3] It was recently reported that in Nanjing (China) Amity Printing Company printed 6 million Bibles in 2007. The company is planning to increase its capacity to printing 12 million Bibles per year, which will mean 23 Bibles every minute (SAR News, June 16-30, 2008, pg 22). Such initiatives started in 1987. Over 50 million have already been printed.
A Japanese edition of the Dictionary of Biblical Theology is available electronically. There is a popular course called “Bible in 100 weeks”.
[4] There is a complaint that the present style of teaching the Scriptures remains too academic, not sufficiently oriented to a spiritual and pastoral use of the Bible.

[00013-02.07] [NNNNN] [Original text: English]

- Per l’America: S.Em.R. Card. Oscar Andrés RODRÍGUEZ MARADIAGA, S.D.B., Arcivescovo di Tegucigalpa, Presidente della Conferenza Episcopale (HONDURAS)

Non è pervenuto il testo dell’Intervento prima della chiusura della redazione del Bolletino.

- Per l’Europa: S.Em.R. Card. Josip BOZANIĆ, Arcivescovo di Zagreb (CROAZIA)

1. Il Santo Padre Benedetto XVI, incontrando nello scorso mese di settembre il mondo della cultura al Collège des Bernardins di Parigi, così concludeva il suo discorso: «Ciò che ha fondato la cultura dell’Europa, la ricerca di Dio e la disponibilità ad ascoltarLo, rimane anche oggi il fondamento di ogni vera cultura».
Parlando del rapporto tra la Parola di Dio e l’Europa si potrebbe di per sé prendere in considerazione ogni epoca storica ed esporre gli influssi della Bibbia sui singoli aspetti culturali, economici e politici. Ma non è questo il compito del mio intervento, né in quanto ad estensione, né in quanto a contenuto. Il dato incontrovertibile da cui parto è che è impossibile dissociare l’Europa dal cristianesimo, soprattutto perché è il cristianesimo la chiave di lettura privilegiata per comprendere il nostro Continente nella sua totalità.
In effetti, se guardiamo dal punto di vista geografico, è difficile delimitare l’Europa, segnarne i confini soprattutto verso l’Oriente e il Sud-Oriente. Se consideriamo poi l’Europa dalla prospettiva politica e dalle visioni ivi sottese, ci troviamo nella stessa difficoltà perché l’eredità europea è molto più ampia delle organizzazioni politiche di convivenza umana in un determinato luogo.
È evidente che il processo di cristianizzazione ha unito gli elementi determinanti del tessuto europeo, ma la cristianizzazione, semplicemente detto, significa l’annuncio della Parola di Dio, capace di illuminare i diversi aspetti della vita degli uomini. È chiaro che l’Europa nella sua evoluzione storica non è segnata solo dal Cristianesimo. Tuttavia si può asserire con ragione che l’Europa è nata grazie al Cristianesimo, e la Chiesa ha contribuito alla costruzione dell’Europa, grazie all’instancabile impegno degli annunciatori della salvezza di Cristo, come attestano in modo esemplare i santi Patroni Benedetto e Cirillo e Metodio. Non mancano, è vero, pagine oscure della sua storia che appaiono oggi in netto contrasto con la Buona Notizia del Vangelo; e tuttavia, pur collegate al diffondersi della Cristianità, esse non sono che il suo doloroso, negativo risvolto, espressione del peccato che abita il cuore dell’uomo. Tocchiamo qui quella parte della storia europea che appartiene al mysterium iniquitatis.
Esiste un legame indissolubile tra la Bibbia e l’Europa. Tutto ciò che ha fatto grande la cultura europea e la sua civilizzazione - l’Europa dalle mille Cattedrali, l’Europa custode dei tesori dell’arte, della letteratura e della musica cristiana, l’Europa che nella forza prorompente della carità cristiana ha saputo esprimere segni concreti della solidarietà e del servizio ai poveri - ha il proprio punto di partenza nella Bibbia. Temi quali la dignità della persona, il riconoscimento dei diritti umani, la separazione tra Chiesa e Stato – solo per fare alcuni esempi – hanno il loro nucleo sorgivo nella Bibbia. La giustizia sociale, il diritto, la critica a qualsiasi tipo di idolatria, il rifiuto delle false immagini di Dio, hanno il loro fondamento nella Bibbia. La Bibbia unisce l’Oriente e l’Occidente, il Nord ed il Sud del continente come pure le diverse Chiese e comunità cristiane.

2. Può essere fecondo leggere il rapporto tra Parola di Dio ed Europa prendendo spunto dalla traccia dell’Instrumentum laboris, con la sua struttura tripartita: Il mistero di Dio che ci parla – La parola di Dio nella vita della Chiesa – La parola di Dio nella missione della Chiesa. Tale articolazione tematica offre contenuti e metodi per un itinerario che, applicato alla realtà europea, può certo favorire una rinnovata presa di coscienza della centralità della Parola nella vita delle nostre comunità. Cercherò di considerare un percorso in tre tappe: revelatio – interpretatio – celebratio, ognuna delle quali ha al suo centro la pratica della Lectio divina.
La Parola di Dio rivelata ci manifesta Dio che viene incontro all’uomo, offrendogli la possibilità di scoprirLo e conoscerLo nel mistero della propria vita. Il Dio dell’alleanza, il Dio di Gesù Cristo e del mistero pasquale, che dà compimento alle promesse dell’Antico Testamento – nel solco dell’eredità spirituale giudaica – è stato annunciato sul suolo europeo dapprima ai popoli del mondo greco-romano, in circostanze che hanno spesso richiesto la testimonianza del martirio. La revelatio ha necessariamente implicato la presa di distanza e il superamento delle norme vigenti nella vita di quella società, e tuttavia tale “rivoluzione” e “ri-culturazione” sono avvenute adattandosi all’intelligibilità e al linguaggio dell’epoca.
Anche in epoche posteriori, l’azione missionaria – attingendo alla Rivelazione di cui era portatrice – ha portato con sé come conseguenza, e non come scopo primario, l’inculturazione offrendo alla Parola di Dio, interpretata mediante la Tradizione e il Magistero della Chiesa, la possibilità di dare nuova forma alla vita degli uomini. Questo processo si è ripetuto nel contatto della cultura romana con la cultura franco-germanica, con i popoli slavi e gli altri popoli via via evangelizzati. Tale dinamica ha permeato la formazione della coscienza europea nel Medioevo, anche se le circostanze esterne erano diverse. L’interpretatio è progredita certo durante tutte le epoche – come non ricordare la feconda stagione della Patristica – ma è nel secondo millennio, e soprattutto con la Riforma, che si sono prodotte le svolte importanti, purtroppo però approdando talora a divergenze di approccio. Tutto ciò ha generato anche scontri, ma dall’interpretazione – necessaria compagna dell’evangelizzazione e frutto dell’azione dello Spirito nella Chiesa e nel cuore dei credenti – è germogliato infine un fecondo distacco da quelle fratture, evitandone di nuove. La teologia europea e la pastorale nelle loro visioni ermeneutiche ne hanno tratto un reciproco arricchimento. La necessità, oggi più che mai avvertita, di promuovere la conoscenza della Bibbia è perciò anche per evitare il pericolo di nuove letture “fondamentaliste” e derive ideologiche.
La Rivelazione non è quindi qualcosa di statico, né è qualcosa che cronologicamente è separato dagli altri processi: ovvero, la revelatio è sempre accompagnata dalla interpretatio, che si attua – infine – nella celebratio. Si tratta sempre di Dio che ci parla, si tratta della scoperta della verità sull’uomo e sul mondo, la quale diventa Parola vissuta e celebrata, dando ragion d’essere alla missione e all’azione nella Chiesa.

3. Oggi in Europa si avvertono i segni di un rinnovato interesse per la Bibbia. Perciò è necessario ripartire da Dio e dall’evento della sua Rivelazione, e al tempo stesso avere il coraggio di una nuova e più matura proposta di Lectio divina. Parlando di Lectio divina non penso solo alla frequentazione del testo sacro, che rimane pur sempre riferimento essenziale per il discernimento ecclesiale. Non penso neppure alla lettura limitata allo spazio ristretto della soggettività. Penso piuttosto all’ascolto di Dio che continuamente agisce nella storia, scoprendo la Sua presenza in ogni avvenimento. Ciò consentirà di “leggere” la vita della Chiesa in Europa come luogo nel quale Egli si rivela. È così che la Lectio divina, come lettura nello Spirito, diventa esperienza divino-umana, il cui soggetto è Dio stesso all’opera nel corpo ecclesiale.
In una simile prospettiva, si pone la domanda di come leggere le divergenze di opinione nella Chiesa, i conflitti tra i popoli; ma anche come affrontare l’emarginazione culturale del cristianesimo, la ricerca di libertà fuori della presenza di Dio. Ora, se il cristianesimo è il principio fondante che abbraccia e unifica l’Europa, dovremmo riconoscere l’azione di Dio che si rivela anche nel nostro andare fuori strada, nelle nostre discordie e conflitti, così come nella comunione, nel rispetto e nell’altruismo. Questo ci sollecita ad un cristianesimo che non si lascia coinvolgere nel gioco della politica e dell’economia, fino a diventare irriconoscibile. La responsabilità dei cristiani in Europa deve far sì che non ci si possa limitare ad una lettura esclusivamente politica ed economica degli avvenimenti. Non assumere il metodo che ci è offerto nella Lectio divina – e per il quale lasciamo che “Dio ci legga” – ha conseguenze dirette sia nella celebrazione di Dio, mistero rivelato e donato, sia nella missione della Chiesa. Nella concezione cristiana, infatti, celebratio è sempre anche attualizzazione dell’evento del Dio che si è rivelato in Gesù Cristo, il farsi-presente-di nuovo qui e ora nella storia degli uomini (re-praesentatio). Celebratio diventa perciò Lectio divina nel significato più pieno. Ed è nella Chiesa che celebra il Signore risorto che la Parola di Dio si fa carne, divenendo strumento di salvezza per tutti gli uomini.

4. L’Europa vive la sua crisi di identità a tutti e tre i livelli considerati. Sembra che essa voglia fuggire dal Dio rivelato e stia cercando la fonte della sua identità rinchiudendosi nell’humanum, concetto che è intenzionalmente vago. Quando l’uomo non ascolta ciò che Dio dice, inevitabilmente inizia a parlare al suo posto, ma nel fondo di questo discorso c’è la paura. L’Europa senza Dio rischia di diventare un nido di angustia e di costruire una civiltà della paura. La Parola di Dio restituisce speranza e gioia.
L’Europa, inoltre, entra in crisi quando non accetta la forza interpretante della Parola di Dio, che trova nella fede e nell’ispirazione il suo ultimo fondamento. È arduo questo compito per tutte le discipline scientifiche e specialmente per la teologia. L’Europa a ragione si vanta dello sviluppo del proprio pensiero teologico, ma c’è bisogno di un ulteriore sforzo per un più proficuo confronto con le nuove interpretazioni e ricerche scientifiche, che spesso di proposito sono separate dai paradigmi ermeneutici della verità cristiana. Il rifiuto della parola di Dio come istanza interpretativa conduce l’Europa verso la cultura dello scoraggiamento e dell’insicurezza.
Infatti, una cultura che rompa con la celebrazione cristiana, cioè con la celebrazione del Mistero della bontà di Dio e della salvezza realizzata in Cristo, rischia la propria gioia e spinge l’Europa nella civiltà dell’afflizione e della tristezza, che avverte il peso della vecchiaia e della morte. La Parola di Dio restituisce all’uomo europeo la capacità di celebrare la vita. Là dove esiste la celebrazione dei misteri cristiani, la Chiesa è giovane, e questo garantisce anche la giovinezza dell’Europa.

5. La Lectio divina non è solo la forza interiore per una nuova ispirazione all’apostolato, ma è anche il fondamento per il movimento ecumenico e per il dialogo interreligioso. Essa è via di comprensione della Parola di Dio, per la quale è necessaria la trascendenza. Questa è anche il luogo della libertà nella quale si cerca la risposta umana. In questa sua dinamica umano-divina la Lectio divina presenta perciò una forza trasfigurante. Anzi, si può affermare che Cristo stesso è Divina Lectio. Essere cristiani, essere cristiformi, vivere il cristianesimo, significa “essere Lectio divina”. Rimane pressante perciò l’invito a praticare la Lectio divina, la lettura pregata e meditata della Parola di Dio. È necessario partire dalla Sacra Scrittura anche nelle più ordinarie azioni pastorali, perché in essa dimora la forza della metaforicità (del significato al di là del testo) e della trasfigurazione (dell’esperienza del dono, esperienza al di là dell’autosufficienza). Allora si giunge a dire con San Paolo: “Per me vivere è Cristo”.
Quest’anno avremo la possibilità di tornare spesso sulla vita e sugli scritti di San Paolo. L’Apostolo delle Genti interpreta la sua missione come una “chiamata”, come un dono di Grazia e mai come un’iniziativa autonoma. San Paolo pone le fondamenta perché la spiritualità cristiana non sia soltanto una spiritualità dell’imitazione, ma anche una spiritualità della conformazione. Nella prima la protagonista è l’io, la norma è la legge e la virtù di fondo è lo sforzo costante del singolo. Nella spiritualità della conformazione, invece, il soggetto è lo Spirito Santo che plasma Cristo nel credente; la norma è il riconoscimento della Grazia che sempre precede; la virtù di fondo è la disponibilità a lasciare che Cristo prenda forma nella propria esperienza di vita.

6. Poiché provengo da Zagabria, dalla Croazia, dove nei giorni scorsi abbiamo celebrato i dieci anni della beatificazione del Cardinale Alojzije Stepinac, desidero aggiungere ancora un pensiero in riferimento a Lui. Il Segretario di Stato, il Signor Cardinale Tarcisio Bertone, nell'omelia ha illustrato un parallelismo particolarmente suggestivo tra San Paolo e il Beato Alojzije Stepinac. Ha parlato dapprima del loro incontro con il Cristo Risorto, e in seguito ha sottolineato: «Ciò che ci colpisce sia nell’Apostolo Paolo che nel Cardinale Stepinac è che, mentre quanti li perseguitavano erano schiavi di ideologie menzognere e violente, essi, pur esteriormente privati della libertà, restavano intimamente liberi: liberi di incoraggiare e di guidare gli amici, sereni nel sostenere i fratelli nella fede, pronti a perdonare e pregare per i nemici e per quelli che stavano facendo loro del male».Noi che proveniamo dalla parte dell’Europa in cui hanno dominato vari regimi dittatoriali, ultimo tra i quali il comunismo, abbiamo compreso che i pastori e i fedeli hanno potuto resistere davanti alle crudeltà e agli orrori delle ideologie solo confidando nella Parola di Dio.
Colmi dello Spirito di Cristo attinto dalle Sacre Scritture molti cattolici e cristiani europei del ventesimo secolo hanno potuto discernere tra il bene e il male, hanno potuto resistere alla sfida dei totalitarismi, rivelandone la perfida e satanica deviazione. La Sacra Scrittura ha permesso loro di scoprire non solo le debolezze degli altri e quelle proprie, ma prima di tutto la speranza che sgorga dalla stessa Parola di Dio. Speranza nella vita che è più forte della morte e della distruzione, speranza nel senso che è più forte del non senso, speranza nella cura di Dio per gli oppressi e i poveri, per coloro che sono ai margini della società, speranza che li ha spinti a dare forma ad un mondo migliore e più giusto.
Riappropriarsi della memoria e dell’eredità cristiana – raccogliendo la lezione delle passate generazioni – significa pertanto, per noi europei, tornare alla radice della nostra identità storica, attingendo alla sorgente viva della Parola di Dio. Per noi europei la professione della fede, nutrita di ascolto della Parola e di esperienza ecclesiale, deve proporsi come testimonianza provocando tutti, credenti e non – per riprendere l’auspicio con cui Giovanni Paolo II concludeva l’Esortazione Apostolica Ecclesia in Europa – «a tracciare vie sempre nuove che sboccano nell’“Europa dello Spirito”, per farne una vera “casa comune”, dove c’è gioia di vivere» (EE, 121).

[00018-01.06] [NNNNN] [Testo originale: italiano]

- Per l’Oceania: S.E.R. Mons. Michael Ernest PUTNEY, Vescovo di Townsville (AUSTRALIA)

The Word of God in Oceania

During the Opening Mass of World Youth Day in Sydney, for the procession of the Book of the Gospels a ceremony called “The Coming of the Light” was performed by young students from the Torres Strait Islands in the north-east of Australia. This ceremony depicts the arrival of a European missionary carrying the Bible. His offer of the Word of God is initially resisted by the local population. Then they change and embrace the Word of God which transforms their lives. After some initial contact in previous centuries, the Word of God was carried to Oceania by missionaries, both Protestant and Catholic, during the nineteenth century.
The cultures of Oceania, other than the Western culture of Australia and New Zealand, range from literate to predominantly oral cultures. In the former, the scriptures are treasured and read in the homes, often more than they would be in Australia or New Zealand. In the latter, even today the message of the Word of God is best shared by story-telling, ritual, song and drama rather than simply by a reading of the text.
In many places, the procession of the Word of God in the liturgy is a very vibrant cultural expression of faith in God’s Word. This was evident again at the welcome to the Holy Father at World Youth Day and at the final mass, during each of which the Word of God was carried in procession by pilgrims from Tokelau and Fiji respectively. This reverent acknowledgement of the Word has much to teach Australians and New Zealanders who can sometimes take the privilege of the reading of the Word of God for granted.
The incredibly dedicated and at times heroic work of missionaries who shared the Word of God through the preaching of the Gospel, the Sacraments, and the teaching of the Church’s Tradition to so many people throughout the Pacific has borne enormous fruit. This fruit was not without its ambiguities because as was pointed out in Ecclesia in Oceania, the missionaries also at times introduced elements which were culturally alien to the people (3). It is also true that sometimes elements of the welcoming culture inconsistent with the Word of God continue to influence the lives of people. Faced with these challenges, there is always a need for competent staff to teach in seminaries and higher institutes of learning in the many countries of Oceania.
The new churches of the Pacific now face the challenges of cultural transition as they move in some places from village communities to urban life, and to participation in a global economy. Because of this transition there can be stress on family life and a breakdown of the social fabric. As well, at times they can struggle to deal with the Western political process which most of them have inherited from their European colonizers, and increasing environmental threats because of climate change.
Moreover, in the many countries of Oceania there are an incredible number of languages in which the Word of God would ideally be communicated. For example, in Papua New Guinea alone there are eight hundred and forty-seven distinct languages. Overall there are as many as twelve hundred quite different languages in Oceania.
In Australia and New Zealand the Word of God arrived with the first Europeans who settled in these islands. The Church grew and flourished. But now the Word often struggles to be heard in an indifferent culture. Australia is one of the most secular countries in the world. New Zealand has many more Pacific Islander people who tend to be much more religious, but the predominant European culture is as secular as it is in Australia.
However, for one glorious week during World Youth Day, the streets of secular Sydney were full of vibrant signs of the presence of God, and the resisting culture crumbled before the power of the Holy Spirit present in the faces and voices of 200,000 young people.
Many Catholics in Australia and New Zealand live lives deeply shaped by their faith in the Word of God, but this is not always apparent and has become almost a secret in our dominant secular culture. This is not because the people are not truly faithful, but because the existence of God is not acknowledged in any way in the daily life of ordinary Australians and many New Zealanders. The majority live for much of the time as if there is no God, even if they are believers.
After World Youth Day, some Australians and New Zealanders have a sense that the promise of a new evangelization may finally be underway despite the apparent impermeability of the secular culture. In his own description of the context in which the Word of God must be preached in Australia, and to a great extent in New Zealand, the Holy Father spoke at World Youth Day of the “sinister” phenomenon of freedom and tolerance so often being separated from truth, and of a relativism which has made all-important “experience” detached from any consideration of what is good or true. He accurately described the secular culture in Australia and New Zealand when he spoke of a “spiritual desert” and went on to say: “How many of our contemporaries have built broken and empty cisterns (cf. Jer 2:13) in a desperate search for meaning – the ultimate meaning that only love can give? This is the great and liberating gift which the Gospel brings.”
The challenge confronting Australia and much of Oceania is to find new ways to enable this gift of the Gospel to be heard. When one looks back to the recommendations of Ecclesia in Oceania, such as the practice of lectio divina and biblical formation of the people, it is obvious that they remain only partially fulfilled.
The post-Synodal Apostolic Exhortation also foresaw the Word of God as an “inexhaustible wellspring of evangelization” (10). With ever-increasing intensity, the Church in Australia and New Zealand and the other countries of Oceania are turning their attention to the need to engage in a new evangelization of our part of the world, especially in the secular culture of Australia and New Zealand. However, at the present time no one method or even a shared understanding of what is required in practical terms, has emerged.On their return from World Youth Day, many young Australian pilgrims asked that they have opportunities in their own dioceses to listen to catechesis and to engage in a question and answer session with their bishops, so aware were they of their ignorance and so eager were they to hear the message of the Gospel and the teaching of the Church, after their experience of World Youth Day. This provides a new opportunity for bishops and priests to assist young people to achieve a greater understanding of the Word of God as it is found in the Apostolic Tradition and the teaching of the Church. The Church in Oceania is proclaiming the Word of God in a culture in which others are also attempting to do so. Some Protestant groups have an approach to evangelization which ignores the cultural context and relies at times on a fundamentalist understanding of the Word of God. Because of this, Catholic evangelization can be rejected because it is not distinguished from this alternative version.
At the same time, ecumenical relations with the major Christian Churches and relationships with the Jewish community and the Islamic community and those of other World Religions is a very positive experience for the Church in most parts of Oceania. We seek to stand together in our secular culture to affirm the fundamental value of belief in God and the right of religious people to make their contribution to our secular culture.
While these are some of the challenges confronting the Church in Oceania, there are many signs of new life and the witness of tens of thousands of committed Catholics who have remained faithful despite the impact of secularism. World Youth Day has given us great hope. It remains for us now to harvest its fruits.

[00016-02.08] [NNNNN] [Original text: English]

RELAZIONE DI S.EM.R. CARD. ALBERT VANHOYE, S.I., RETTORE EMERITO DEL PONTIFICIO ISTITUTO BIBLICO DI ROMA (FRANCIA)

Le document de la Commission Biblique Pontificale sur “Le peuple juif et ses Saintes Écritures dans la Bible chrétienne”

En 1996, après son renouvellement partiel, la Commission Biblique Pontificale a été invitée par son président, le Cardinal Joseph Ratzinger, à choisir un nouveau sujet de recherche, qui soit important pour la vie et la mission de l'Église dans le monde actuel. Plusieurs sujets ont été proposés. Un vote a été effectué. Le sujet qui a obtenu le plus grand nombre de voix a été “l’antijudaïsme et la Bible”. Le terme “antijudaïsme” a été préféré à “antisémitisme”, parce qu’il est plus précis ; il y a, en effet, d’autres peuples sémites que le peuple juif.
La Commission Biblique s’est ensuite montrée fidèle au choix de ce terme, mais elle ne l’a pas maintenu dans le titre de son travail. Elle a adopté une perspective plus ouverte et plus positive et a défini son sujet par une autre formulation: “Le peuple juif et ses Écritures dans la Bible chrétienne.” Un collègue a fait alors remarquer que l’expression “ses Écritures” a un sens trop large, car, en plus de la Bible hébraïque, elle s’applique aussi à la Mishna, à la Tosephta, au Talmud. On a donc précisé en mettant “saintes Écritures”, expression employée par l’apôtre Paul au début de sa Lettre aux Romains et qui a l’avantage d’exprimer un respect religieux pour les écrits désignés de cette façon.
“Le peuple juif et ses Saints Écritures dans la Bible chrétienne”: dans ce titre sont indiqués deux thèmes distincts et complémentaires, qui correspondent à deux questions. La première est de quelles façons “le peuple juif” est-il présenté dans la Bible chrétienne, c’est-à-dire dans l’Ancien Testament et dans le Nouveau? La seconde question est: quelle place les “saintes Écritures” du peuple juif occupent-elles dans la Bible chrétienne ? Le document traite ses deux questions dans l’ordre inverse. - Il traite d’abord de la place occupée par l'Ancien Testament dans la Bible chrétienne et ensuite des façons dont le peuple juif est présenté dans les deux parties de cette Bible, Ancien et Nouveau Testament. Disons tout de suite que cette façon plus ouverte et plus positive de poser les questions a eu pour conséquence que le mot “antijudaïsme” ne se trouve plus dans aucun des titres du document, ni dans les titres des chapitres, ni dans ceux des paragraphes. Par contre, il se trouve en plus d'un endroit dans le texte, car le problème n'a aucunement été éludé; il a été clairement affronté, mais sans occuper toute la perspective, qui est restée avant tout positive, ce qui fait - remarquons-le - que le document constitue un antidote plus efficace contre l’antijudaïsme.
Le travail de la Commission Biblique s’est effectué, comme d'habitude, en trois étapes. Des études monographiques ont d’abord été rédigées par chaque membre de la commission et discutées en assemblée plénière. Ensuite, après l’établissement d'un plan pour le document, la rédaction des diverses parties de ce plan a été confiée à divers collègues et soumise ensuite à une discussion. Enfin, troisième étape, les différentes contributions ont été unifiées dans une rédaction d'ensemble, qui a été discutée, révisée, soumise au vote. La rédaction finale est donc vraiment le fruit d’un travail collégial.
Ce travail a été réalisé avec rigueur scientifique et dans un esprit de respect et d'amour pour le peuple juif. On ne s’est pas contenté d'un examen superficiel des textes, mais on les a étudiés et approfondis. Le document n'est donc pas toujours de lecture facile. Et ce sont les textes eux-mêmes qui inspirent respect et amour pour le peuple juif. “Dans l’Ancien Testament,” en effet, “le projet de Dieu est un projet d'union d'amour avec son peuple, amour paternel, amour conjugal, et quelles que soient les infidélités d’Israël, Dieu n’y renonce jamais, mais en affirme la perpétuité (Is 54,8 ; Jr 31,3). Dans le Nouveau Testament, l’amour de Dieu surmonte les pires obstacles. Même s’ils ne croient pas en son Fils, qu’il leur a envoyé pour être leur Messie sauveur, les Israélites restent “aimés” [saint Paul l’affirme dans sa Lettre aux Romains 11,28]. Qui veut être uni à Dieu, doit donc également les aimer” (n° 86, fin). La Commission Biblique s'est mise explicitement dans l’orientation indiquée par le Pape Paul VI dans son homélie du 28 octobre 1965, jour de la promulgation du document conciliaire Nostra Aetate, qui traite des rapports avec les religions non-chrétiennes, en particulier la religion juive. Parlant des Juifs, Paul VI a souhaité “qu’on ait pour eux respect et amour” et il a même ajouté “et qu’on ait espoir en eux”. Extrêmement positive, cette orientation ne laisse aucune place à l’antijudaïsme. Elle devrait être plus fidèlement maintenue.
Le document se compose de 3 grands chapitres. Le premier s’intitule “Les Saintes Écritures du peuple juif, partie fondamentale de la Bible chrétienne”. On avait d'abord mis “partie intégrante”, ce qui aurait signifié que sans les Saintes Écritures du peuple juif, la Bible chrétienne ne serait pas complète. Cela est tout à fait exact, mais reste insuffisant. L’Ancien Testament n’est pas simplement un morceau entre autres de la Bible chrétienne. Il en est la base, la partie fondamentale. Si le Nouveau Testament s'était établi sur une autre base, il serait sans vraie valeur. Sans sa conformité aux Saintes Écritures du peuple juif, il n’aurait pas pu se présenter comme l’accomplissement du dessein de Dieu. Quand l’apôtre Paul veut exprimer l’essentiel de la foi chrétienne, il souligne deux fois cette conformité, en disant : “Christ est mort pour nos péchés, conformément aux Écritures et il a été enseveli ; il est ressuscité le troisième jour, conformément aux Écritures, et il est apparu” (1 Co 15,3-5). La foi chrétienne n’est donc pas basée seulement sur des événements, mais sur la conformité de ces événements à la révélation contenue dans les Saintes Écritures du peuple juif (n° 7). Cela constitue évidemment un lien très fort entre les chrétiens et le peuple juif.Le 1er chapitre présente une longue démonstration de l’affirmation contenue dans son titre. Il montre d'abord que “le Nouveau Testament reconnaît l’autorité des Saintes Écritures du peuple juif”. Il la reconnaît implicitement en utilisant constamment le même langage que ces Saintes Écritures et en faisant souvent allusion à des passages de ces textes. Il la reconnaît aussi en la citant souvent explicitement. Le Document rappelle en détail les multiples façons dont sont présentées dans le Nouveau Testament ces citations explicites. Le lecteur peut en être fatigué, mais c’est cette attention aux détails précis qui donne toute sa valeur à la démonstration.
“Très souvent, le Nouveau Testament utilise des textes de la Bible juive pour argumenter”.
“À une argumentation basée sur les Écritures du peuple juif, le Nouveau Testament reconnaît une valeur décisive. Dans le IVème évangile, Jésus déclare à ce propos que “ l’Écriture ne peut être abolie” (Jn 10,35). Sa valeur vient de ce qu’elle est “parole de Dieu” (ibid.). “Dans ses argumentations doctrinales, l’apôtre Paul, en particulier, s’appuie constamment sur les Écritures de son peuple et il met une nette distinction entre les argumentations scripturaires et les raisonnements humains. Aux argumentations scripturaires, il attribue une valeur incontestable. Pour lui, les Écritures juives ont une valeur toujours actuelle pour guider la vie spirituelle des chrétiens. Dans sa Lettre aux Romains, il leur écrit : “Tout ce qui a été écrit auparavant l’a été pour notre instruction, afin que, par la persévérance et l'encouragement des Écritures, nous possédions l’espérance” (Rm 15,4 ; cf. 1 Co 10,11).
Le document montre ensuite que “le Nouveau Testament s’affirme conforme aux Écritures du peuple juif”. Le Nouveau Testament manifeste, en effet, une double conviction : “d’une part, ce qui est écrit dans la Bible juive doit nécessairement s'accomplir, car cela révèle le dessein de Dieu, qui ne peut manquer de se réaliser, et d’autre part, la vie, la mort et la résurrection du Christ correspondent pleinement à ce qui était dit dans ces Écritures”.
Le document approfondit beaucoup le thème de l'accomplissement des Écritures, car c’est un thème très important pour les rapports entre les chrétiens et les Juifs et il est très complexe. Ce thème est traité d'abord dans le paragraphe 8 ; il est repris plus longuement dans le 2ème chapitre, paragraphes 19 à 21. L’accomplissement des Écritures comprend nécessairement trois aspects: un aspect fondamental de continuité avec la révélation de l’Ancien Testament, mais en même temps un aspect de différence sur certains points et un aspect de dépassement. Une simple répétition de ce qui existait dans l’Ancien Testament ne suffit pas pour qu’on puisse parler d’accomplissement. Un progrès décisif est indispensable. Prenons, par exemple, le thème de l'habitation de Dieu au milieu de son peuple. Une première réalisation a été le Temple de Jérusalem, construit par Salomon. Toute splendide qu’elle était, cette première réalisation était imparfaite. Au moment même de la dédicace, Salomon le reconnaissait, en disant à Dieu : “Les cieux et les cieux des cieux ne peuvent te contenir, encore moins cette maison que je t’ai construite” (1 R 8,27). Souillé par les péchés du peuple, le Temple de Salomon a été détruit et les Juifs ont été déportés en exil. Au retour de l’exil, le Temple a été reconstruit. Était-ce alors l'accomplissement du projet de Dieu ? Nullement, car il s’agissait de nouveau d’un édifice matériel, construit par des hommes, qui ne pouvait pas être réellement la maison de Dieu. Il était différent du Temple de Salomon, mais au lieu d'aller dans le sens d’un progrès décisif, la différence allait dans le sens d’une infériorité. C'est ce que constatait le prophète Aggée, lorsqu’il demandait aux Juifs rapatriés : “Quel est parmi vous le survivant qui a vu cette Maison dans son ancienne splendeur ? Et comment la voyez-vous à présent ? N’apparaît-elle pas à vos yeux comme un rien ?” (Ag 2,3). Le prophète annonçait donc une intervention de Dieu. Cette intervention s'est effectuée dans le mystère pascal du Christ. Jésus l'avait annoncé en disant aux Juifs : “Détruisez ce sanctuaire et, en trois jours, je le relèverai” (Jn 2,20). L’évangéliste ajoute cette précision : “Il parlait du sanctuaire de son corps” (Jn 2,21). Cette fois, la différence est radicale. Comme le dit S. Marc, au lieu d’un “sanctuaire fait de main d'homme”, il s’agit d'un “sanctuaire non fait de main d'homme” (Mc 14,58) et cette différence va dans le sens d’une infinie supériorité. Le corps glorifié du Christ est vraiment la demeure de Dieu ; “en lui habite toute la plénitude de la divinité”, comme le proclame la Lettre aux Colossiens (Col 2,9).
Dans son paragraphe 8, le Document précise donc que la conformité du Nouveau Testament aux Écritures du peuple juif n’est pas totale, mais est “accompagnée de quelques aspects de non-conformité”. C’est le cas, par exemple, dans les Lettres de S. Paul. “Dans la Lettre aux Galates et dans celle aux Romains, l’apôtre argumente à partir de la Loi” - c’est-à-dire de l’Ancien Testament - “pour démontrer que la foi au Christ a mis fin au régime de la Loi. Il montre que la Loi comme révélation a annoncé sa propre fin comme institution nécessaire au salut”.
On peut remarquer qu’en réalité, il n’y a pas “non-conformité” aux Écritures du peuple juif prises dans leur ensemble, mais non-conformité à leur aspect institutionnel et conformité à leur aspect prophétique, lequel est présent dans la Torah elle-même. L’Ancien Testament, en effet, est rempli de tensions entre ces deux aspects. Dans les Lettres de S. Paul, “la phrase la plus significative à ce sujet, est celle de Rm 3,21 où l'apôtre affirme que la manifestation de la justice de Dieu, dans la justification par la foi au Christ, s'est faite “indépendamment de la Loi”, mais est cependant “conforme au témoignage de la Loi et des prophètes”. De façon analogue, la Lettre aux Hébreux montre que le mystère pascal du Christ est conforme aux prophéties et à l’aspect préfiguratif des Écritures, mais comporte, du même coup, un aspect de non-conformité aux institutions anciennes”. Le sacrifice personnel du Christ est conforme aux oracles prophétiques qui dénonçaient l’insuffisance des immolations d’animaux, bien qu’elles soient prescrites par la Loi. La situation du Christ glorifié est conforme à l’oracle du Ps 109 (110),4 sur le sacerdoce “selon l’ordre de Melchisédeq” ; elle est, par là-même, non conforme au sacerdoce lévitique. Il y a donc souvent à la fois conformité et non-conformité.
Dans le paragraphe 21, le Document revient sur la notion d’accomplissement et déclare que c’est “une notion extrêmement complexe, qui peut facilement être faussée, si on insiste unilatéralement soit sur la continuité, soit sur la discontinuité”. La pastorale doit donc être attentive à ne pas fausser la notion d’accomplissement des Écritures. Le Document continue en disant que “la foi chrétienne reconnaît l’accomplissement, dans le Christ, des Écritures et des attentes d’Israël, mais elle ne comprend pas cet accomplissement comme la simple réalisation de ce qui était écrit. Une telle conception serait réductrice. En réalité, dans le mystère du Christ crucifié et ressuscité, l’accomplissement s’effectue d’une manière imprévisible. Il comporte un dépassement. Jésus ne se limite pas à jouer un rôle déjà fixé - le rôle de Messie [victorieux] - mais il confère aux notions de Messie et de salut une plénitude qu'on ne pouvait pas imaginer à l’avance ; il les remplit d’une réalité nouvelle ; on peut même parler, à ce sujet de “nouvelle création” (2 Co 5,17 ; Ga 6,15). […] Le messianisme de Jésus a un sens nouveau et inédit. […] Il y a donc lieu de renoncer à l’insistance excessive, caractéristique d’une certaine apologétique, sur la valeur de preuve attribuée à l’accomplissement des prophéties. Cette insistance a contribué à rendre plus sévère le jugement des chrétiens sur les Juifs et sur leur lecture de l’Ancien Testament : plus on trouve évidente la référence au Christ dans les textes de l’Ancien Testament et plus on trouve inexcusable et obstinée l’incrédulité [de la grande majorité] des Juifs”.
Plus loin, le Document déclare : “Lorsque le lecteur chrétien perçoit que le dynamisme interne de l'Ancien Testament trouve son aboutissement en Jésus, il s’agit d'une perception rétrospective, dont le point de départ ne se situe pas dans les textes comme tels, mais dans les événements du Nouveau Testament proclamés par la prédication apostolique”. Le Document tire alors une conclusion qui concernent les Juifs qui ne croient pas au Christ : “On ne doit donc pas dire que le Juif ne voit pas ce qui était annoncé dans les textes, mais que le chrétien, à la lumière du Christ et dans l’Esprit, découvre dans les textes un surplus de sens qui y était caché”. L’expression, vous le remarquez, est très nuancée. L’interprétation chrétienne dépasse le sens littéral de certains textes ; elle leur confère “un surplus de sens”, mais elle ne le fait pas de façon arbitraire ; elle découvre ce “surplus de sens” dans les textes mêmes, car il “y était caché”.
Dans le paragraphe 64, le Document exprime la même idée en d'autres termes. Il déclare : “Les lecteurs chrétiens sont convaincus que leur herméneutique de l’Ancien Testament, fort différente, assurément, de celle du judaïsme, correspond cependant à une potentialité de sens effectivement présente dans les textes. À la manière d’un “révélateur” au cours du développement d’une pellicule photographique, la personne de Jésus et les événements qui la concernent ont fait apparaître dans les Écritures une plénitude de sens qui, auparavant, ne pouvait pas être perçue”.
Il s’ensuit, selon le Document, que “les chrétiens peuvent et doivent admettre que la lecture juive de la Bible, est une lecture possible”, une lecture “qui se trouve en continuité avec les Saintes Écritures juives de l‘époque du second Temple, une lecture analogue à la lecture chrétienne, qui s’est développée parallèlement”. Mais le Document fait nettement comprendre que, possible pour les Juifs qui ne croient pas au Christ, cette lecture n'est pas possible pour les chrétiens, car elle implique l’acceptation de tous les présupposés du judaïsme, en particulier ceux “qui excluent la foi en Jésus comme Messie et Fils de Dieu”. “Chacune des deux lectures est solidaire de la vision de foi respective dont elle est un produit et une expression. Elles sont, par conséquent, irréductibles l’une à l’autre”. Cette prise de position vaut pour la lecture juive dans son ensemble. Elle ne vaut pas pour la lecture de tous les détails des textes bibliques, car souvent cette lecture juive des détails n'implique nullement le refus de la foi au Christ. Elle correspond simplement à une lecture faite avant la venue du Christ.
Le Document peut donc déclarer que “sur le plan concret de l’exégèse, les chrétiens peuvent, néanmoins, apprendre beaucoup de l’exégèse juive pratiquée depuis plus de deux mille ans et, de fait, ils ont appris beaucoup au cours de l’histoire”. Le Document ajoute que, réciproquement, les exégètes chrétiens “peuvent espérer que les Juifs pourront tirer profit, eux aussi, des recherches exégétiques chrétiennes” (n. 22).
Pour compléter l’étude des rapports entre le Nouveau Testament et l’Ancien, le Document étudie les relations qui existent, dans le judaïsme et le christianisme primitif, entre l’Écriture et la Tradition. Il note des correspondances : “la Tradition donne naissance à l’Écriture” et ensuite l’accompagne, car “les textes écrits ne peuvent jamais exprimer la Tradition de façon exhaustive”. La Tradition a déterminé, en particulier, le canon de l’Écriture. Cette détermination s’est faite progressivement et n’a pas abouti au même résultat pour les Juifs et pour les chrétiens. En plus des livres de l’Ancien Testament, les chrétiens ont les écrits du Nouveau Testament et, pour l’Ancien Testament lui-même, le canon chrétien est plus étendu que le canon juif des Écritures; il comporte des livres écrits en grec dont le texte ne se trouve pas dans la Bible hébraïque. Le Document rend compte de cette situation.
Il note, d’autre part, que la réception des Écritures n’est pas identique dans le judaïsme et dans le christianisme. “Pour tous les courants du judaïsme de la période correspondant à la formation du canon, la Loi était au centre. En elle, en effet, se trouvent les institutions essentielles révélées par Dieu lui-même et chargées de gouverner la vie religieuse, morale, juridique et politique de la nation juive après l’exil”. Dans le Nouveau Testament, au contraire, “la tendance générale […] est de donner plus d’importance aux textes prophétiques, compris comme annonçant le mystère du Christ. L’apôtre Paul et la Lettre aux Hébreux n’hésitent pas à polémiquer contre la Loi”. Cette différence de perspectives est due au fait que l’Église du Christ n’est pas une nation. L’apôtre Paul a lutté vigoureusement pour qu’on n’impose pas aux chrétiens originaires des nations païennes la législation et les coutumes particulières de la nation juive.Le deuxième chapitre du document examine la situation de façon plus détaillée. Il prend en considération les “Thèmes fondamentaux des Écritures du peuple juif et leur réception dans la foi au Christ” (nos. 19-65).
Les Écritures du peuple juif sont reçues dans la Bible chrétienne sous le nom d’Ancien Testament. Le Document fait aussitôt remarquer à ce sujet qu’ “en les nommant ‘Ancien Testament’, l’Église chrétienne n’a aucunement voulu suggérer que les Écritures du peuple juif étaient périmées et qu’on pouvait désormais s’en passer. Elle a toujours affirmé, au contraire, qu’Ancien Testament et Nouveau Testament sont inséparables. Lorsque, au début du IIème siècle, Marcion voulut rejeter l’Ancien Testament, il se heurta à une complète opposition de l’Église post-apostolique”.
“Le nom d’Ancien Testament […] est une expression forgée par l’apôtre Paul [dans la 2e aux Corinthiens 3,14-15] pour désigner les écrits attribués à Moïse”. Paul y parle de “la lecture de l’Ancien Testament” et dit ensuite “lorsqu’on lit Moïse”. Le sens de l’expression a été élargi, dès la fin du IIème siècle, pour l’appliquer aussi aux autres saintes Écritures du peuple juif accueillies dans la Bible chrétienne. “Actuellement, dans certains milieux, on tend à répandre l‘appellation “Premier Testament”, pour éviter la connotation négative qui pourrait être attachée à “Ancien Testament”. Mais “Ancien Testament” est une expression biblique et traditionnelle, qui n’a pas par elle-même de connotation négative; l’Église reconnaît pleinement la valeur de l’ “Ancien Testament” comme Parole de Dieu. Quant à l’expression “Premier Testament”, elle se trouve en latin sous la forme “prius testamentum” ou “primum” dans la traduction de la Lettre aux Hébreux (9,15 ; “primum” en 9,18), mais il ne s’agit pas alors des Écritures ; il s’agit de l’alliance conclue au Sinaï ; et de cette “première alliance” il est dit que Dieu l’a “rendue ancienne”, lorsqu’il en a annoncée une “nouvelle”, et qu’elle était dès lors vouée à sa disparition (He 8,13).
Il se trouve donc que, dans le Nouveau Testament, c’est l’expression “Primum Testamentum” qui a une connotation négative et non l'expression “ancien testament”.
Pour le dire tout de suite, le texte polémique de la Lettre aux Hébreux est, en général, consciemment ou inconsciemment, ignoré dans les déclarations lénifiantes sur la permanente validité de la première alliance. Le Document ne cite pas ce texte, mais il en tient compte, car il se garde d'affirmer la permanente validité de l'alliance du Sinaï ; il parle de la permanente validité de “l’alliance-promesse de Dieu”, qui n'est pas un pacte bilatéral comme l‘alliance du Sinaï, souvent rompue par les Israélites. Elle est “toute de miséricorde” et “ne peut pas être annulée” (n. 41) ; elle “est définitive et ne peut pas être abolie” ; c’est en ce sens que, selon le Nouveau Testament, “Israël continue à se trouver dans une relation d’alliance avec Dieu” (n. 42).
Dans son deuxième chapitre, le document passe en revue non moins de neuf thèmes fondamentaux des Écritures du peuple juif, qui sont reçus dans la foi au Christ. Les deux premiers ont une immense ampleur, car il s’agit de la “révélation de Dieu” et de la situation de “la personne humaine” sous ses deux aspects contrastés de “grandeur et de misère”. Les thèmes suivants précisent le dessein de Dieu, dessein “libérateur et sauveur”, qui se réalise par “l’élection d’Israël”, peuple auquel Dieu offre “l’alliance” et “la Loi”. Les derniers thèmes concernent “la prière et le culte, Jérusalem et le Temple” ; ensuite, les oracles divins de “reproches et [de] condamnations” ; enfin les oracles de “promesses”.
Le document constate que “le Nouveau Testament assume pleinement tous les grands thèmes de la théologie d’Israël”, mais il ne se contente pas de répéter à leur sujet ce qui était déjà écrit ; il les approfondit, ce qui exige un dépassement en vue d'une progression. “La personne et l’œuvre du Christ ainsi que l’existence de l'Église se situent [nettement] dans le prolongement de l’histoire d‘Israël”. “On ne saurait nier, cependant, que le passage de l’un à l’autre Testament entraîne des ruptures. Celles-ci ne suppriment pas la continuité. Elles la présupposent [au contraire] sur ce qui est essentiel. Elles atteignent, cependant, des pans entiers de la Loi : [c’est-à-dire] des institutions, comme le sacerdoce lévitique et le Temple de Jérusalem ; des formes de culte, comme les immolations d’animaux ; des pratiques religieuses et rituelles, comme la circoncision, les règles sur le pur et l‘impur, les prescriptions alimentaires ; des lois imparfaites, comme celle sur le divorce ; des interprétations légales restrictives, concernant le sabbat, par exemple. Il est manifeste que, d’un certain point de vue - celui du judaïsme - ce sont des éléments de grande importance qui s’en vont. Mais il est tout aussi évident que le déplacement radical d'accents réalisé dans le Nouveau Testament était déjà amorcé dans l’Ancien Testament et en constitue ainsi une lecture potentielle légitime” (n. 64).
“La discontinuité sur plusieurs points n’est que la face négative d’une réalité dont la face positive s’appelle progression. Le Nouveau Testament atteste que Jésus, bien loin de s’opposer aux Écritures israélites, de leur mettre un terme et de les révoquer, les porte [au contraire] à leur achèvement, dans sa personne, dans sa mission et, tout particulièrement, dans son mystère pascal. […] aucun des grands thèmes de la théologie de l’Ancien Testament n’échappe au rayonnement de la lumière christologique” (n. 65).
En particulier, le Nouveau Testament assume comme une réalité irrévocable l’élection d'Israël, peuple de l‘alliance : celui-ci conserve intactes ses prérogatives [énumérées par l’apôtre Paul, en] (Rm 9,4) et son statut prioritaire, dans l’histoire, par rapport à l’offre du salut (Ac 13,23 ; [Rm 1,16]) et de la Parole de Dieu (Ac 13,46). Mais à Israël Dieu a offert une “alliance nouvelle” (Jr 31,31) ; celle-ci a été fondée dans le sang de Jésus [Lc 22,20 ; 1 Co 11,25]. L’Église se compose des Israélites qui ont accepté cette nouvelle alliance et d’autres croyants qui se sont joints à eux. Peuple de la nouvelle alliance, l’Église a conscience de n’exister que grâce à son adhésion au Christ Jésus, [descendant de David et] Messie d’Israël, et grâce à ses liens avec les apôtres, tous Israélites. Loin donc de se substituer à Israël, elle reste solidaire avec lui. Jamais le Nouveau Testament n’appelle l’Église “le nouvel Israël”. Aux chrétiens venus des nations [païennes], l’apôtre Paul déclare qu’ils ont été greffés sur le bon olivier qui est Israël (Rm 11,16.17). Mais l’Église a conscience [d’autre part] que le Christ lui donne une ouverture universelle, conformément à la vocation d’Abraham, dont la descendance s’élargit désormais à la faveur dune filiation fondée sur la foi au Christ (Rm 4,11-12 [; Ga 3,28-29]) (n. 65).
Ainsi donc, le Nouveau Testament se situe par rapport aux saintes Écritures du peuple juif dans une ligne de profonde fidélité, mais de fidélité qui est en même temps créatrice, conformément aux oracles prophétiques qui annonçaient “une nouvelle alliance” (Jr 31,31) et le don d’un “cœur nouveau” et d’un “esprit nouveau” (Ez 36,26).
Le 3ème chapitre du document s’intitule “Les Juifs dans le Nouveau Testament”. Mais il commence par un exposé préalable, qui ne manque pas d’utilité, sur les “Points de vue divers” qui existaient “dans le judaïsme d’après l’exil” (nos. 66-69). Ce serait, en effet, une erreur de concevoir le judaïsme de cette époque comme une réalité monolithique. On doit, au contraire, constater l’existence de différents courants de pensée et de comportement, qui souvent s’opposaient entre eux. L’historien juif Josèphe distingue trois “partis” ou écoles de pensée, les Pharisiens, les Saducéens et les Esséniens ; cette liste n’est pas exhaustive. “Les relations entre les divers groupes étaient par moments extrêmement tendues, allant jusqu’à l’hostilité […] Les écrits de Qumram [par exemple] couvrent d’injures la hiérarchie sadducéenne de Jérusalem, mauvais prêtres accusés de violer les commandements, et ils dénigrent également les Pharisiens”. Le document rend compte de cette situation, qui se reflète dans les écrits du Nouveau Testament; il distingue plusieurs périodes successives : d’abord, “les derniers siècles avant Jésus-Christ”, ensuite le Ier siècle après Jésus-Christ, divisé en trois tiers. Le premier tiers est l’époque de la vie de Jésus, “qui a commencé cependant un peu plus tôt, puisque Jésus est né avant la mort d’Hérode le Grand, survenue en l’an 4 avant [le début de] notre ère”.Le document estime “probable que Jésus n’a appartenu à aucun des partis qui existaient alors au sein du judaïsme. Il était simplement solidaire du commun du peuple. Des recherches récentes ont tenté de le situer en divers contextes de son temps : rabbis charismatiques de Galilée, prêcheurs cyniques itinérants ou même zélotes révolutionnaires. Il ne se laisse enfermer dans aucune de ces catégories. “Quant au groupe de ses disciples, il “pouvait refléter le pluralisme qui existait alors en Palestine” (n. 67).
Le 2ème tiers du Ier siècle est l’époque “où les disciples du Christ ressuscité devinrent très nombreux et s'organisèrent en Églises”. Le 3ème tiers commence avec “la révolte juive de 66-70" qui provoqua la guerre juive, la défaite et la destruction du Temple de Jérusalem. “Lorsqu’ils parlent du judaïsme, les écrits chrétiens datant de cette époque auront été influencés, de façon croissante, par les rapports avec le judaïsme rabbinique en voie de formation. Dans certains secteurs, le conflit entre les dirigeants des synagogues et les disciples de Jésus était aigu” (n. 69).
Après cet exposé préalable, le document examine la façon dont les Juifs sont présentés dans les Évangiles et les Actes des apôtres ; ensuite, dans les lettres de Paul, celles de Jacques, Pierre et Jude et dans l’Apocalypse. La première phrase est très significative. Elle déclare que “sur les Juifs, les Évangiles et les Actes ont une perspective fondamentale très positive, car ils reconnaissent le peuple juif comme le peuple choisi par Dieu pour réaliser son dessein de salut. Ce choix divin trouve sa plus haute confirmation dans la personne de Jésus, fils d’une mère juive, né pour être le sauveur de son peuple et qui mène à bien sa mission […]. L’adhésion à Jésus d’un grand nombre de juifs, durant sa vie publique et après sa résurrection, confirme cette perspective, et de même le choix par Jésus de douze Juifs pour participer à sa mission et continuer son œuvre” (n. 70).
Un autre aspect de la situation est ensuite exprimé dans les termes suivants : “Accueillie positivement au début par beaucoup de Juifs, la Bonne Nouvelle [annoncée au nom de Jésus] s’est heurtée à l’opposition des dirigeants, qui ont été suivis, en fin de compte, par la plus grande partie du peuple. Il en est résulté, entre les communautés juives et les communautés chrétiennes, une situation conflictuelle, qui a évidemment laissée sa marque sur la rédaction des Évangiles et des Actes” (n. 70).
Ces deux aspects de la situation, le premier, très positif, le second, négatif, se retrouvent dans tous les écrits du Nouveau Testament. Le second aspect a provoqué des expressions de reproches et la production de textes polémiques. Mais le document fait remarquer que “dans le Nouveau Testament, les reproches adressés aux Juifs ne sont ni plus fréquents, ni plus virulents que les accusations exprimées contre les Israélites dans la Loi et les prophètes. Ils ne doivent donc pas davantage servir de base à de l’antijudaïsme. Les utiliser à cet effet va contre l’orientation d’ensemble du Nouveau Testament. Un antijudaïsme véritable, c’est-à-dire une attitude de mépris, d’hostilité et de persécution contre les Juifs en tant que Juifs, n’existe en aucun texte du Nouveau Testament et est incompatible avec l’enseignement du Nouveau Testament. Ce qui existe, ce sont des reproches adressés à certaines catégories de Juifs pour des motifs religieux et, d’autre part, des textes polémiques visant à défendre l’apostolat chrétien contre des Juifs qui lui faisaient opposition” (n. 87).
Les reproches ne correspondent jamais à une attitude de haine. Le document rappelle que, dans les Actes des Apôtres, “la faute des “Israélites” [qui] a été d’avoir “fait mourir le prince de la vie” (3,15) […] n’est rappelée que pour fonder un appel à la conversion et à la foi. [L’apôtre] Pierre, d'ailleurs, atténue la culpabilité, non seulement des “Israélites”, mais même celle de leurs “chefs”, en disant qu’il s’agit d’une faute commise “par ignorance” (3,17). Pareille indulgence est impressionnante. Elle correspond à l’enseignement “[de Jésus, qui nous a dit d’aimer nos ennemis] (Lc 6,36-37) et à son exemple [il a prié pour ceux qui le crucifiaient] (Lc 23,34)” (n. 75). Saint Étienne, le premier des martyrs a suivi fidèlement cet exemple (Ac 7,60).
Quant aux textes polémiques, provoqués alors par l’opposition des Juifs à l’apostolat chrétien, le document fait remarquer que “la situation ayant radicalement changé, “ils n’ont” plus à intervenir dans les rapports entre chrétiens et Juifs” (n. 71).
En terminant, le document constate que le Nouveau Testament “se trouve en grave désaccord avec la grande majorité du peuple juif”, parce qu’il “est essentiellement une proclamation de l'accomplissement, en Jésus Christ, du dessein de Dieu [annoncé dans l’Ancien Testament]” et la grande majorité du peuple juif “ne croit pas à cet accomplissement. […] Si profond qu’il soit, un tel dissentiment n'implique nullement une hostilité réciproque. L’exemple de [l’apôtre] Paul en Rm 9-11 montre qu'au contraire, une attitude de respect, d’estime et d’amour pour le peuple juif est la seule attitude vraiment chrétienne dans cette situation qui fait mystérieusement partie du dessein, tout positif, de Dieu”.
“Le dialogue reste possible, puisque Juifs et chrétiens possèdent un riche patrimoine commun qui les unit, et il est grandement souhaitable, pour éliminer progressivement, d’un côté comme de l’autre, préjugés et incompréhensions, pour favoriser une meilleure connaissance du patrimoine commun et pour renforcer les liens mutuels” (n. 87).
C’est dans cette direction qu’une entière docilité à la Parole de Dieu pousse l’Église à progresser.

[00014-03.09] [NNNNN] [Texte original: français]

BRIEFING PER I GRUPPI LINGUISTICI

Il primo Briefing per i gruppi linguistici avrà luogo (nei luoghi di briefing e con gli Addetti Stampa indicati nel Bolletino N.2) domani, martedì 7 ottobre 2008 alle ore 14.00 circa, a conclusione del Briefing della American Bible Society alle ore 13.00 nell’aula Giovanni Paolo II della Sala Stampa della Santa Sede (originariamente previsto per mercoledì 8 ottobre 2008).
Si ricorda che gli operatori audiovisivi (cameramen e tecnici) e i fotoreporter sono pregati di rivolgersi al Pontificio Consiglio delle Comunicazioni Sociali per il permesso di accesso (molto ristretto).

Al Briefing della American Bible Society parteciperanno S.Em.R. il Sig. Card. Peter Kodwo Appiah TURKSON, Arcivescovo di Cape Coast (GHANA); il Rev. P. Thomas ROSICA, C.S.B., Direttore Esecutivo della Rete Televisiva Cattolica del Canada “Salt and Light” (CANADA); il Rev. Dennis DICKERSON, Presidente, Board of Trustees, American Bible Society; il Rev. Giuseppe COSTA, Direttore della Libreria Editrice Vaticana.

- Indice Bollettino Synodus Episcoporum - XII Assemblea Generale Ordinaria - 2008
  [Plurilingue, Francese, Inglese, Italiano, Spagnolo, Tedesco]

- Indice Sala Stampa della Santa Sede
  [Francese, Inglese, Italiano, Portoghese, Spagnolo, Tedesco]