PONTIFICAL INSTITUTE OF THEOLOGY AND PHILOSOPHY

FACULTY OF THEOLOGY/ DEPARTMENT OF PHILOSOPHY

A liturgical summarizing based on Verbum in Ecclesia Part 2 of Verbum Domini

An Assignment
Submitted in Partial Fulfilment of the Requirements for the
Degree of Master In Theology

FR MERTON D’SILVA
Reg No

DR. JOB GEORGE VAZHAKKOOTTATHIL

Alwaye
March 2023

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Introduction
Verbum Domini, Post Synodal Exhortation on the Word of God in the Life and
Mission of the Church, given in Rome on 30 September 2010 by Pope Benedict XVI,
synthesizes and presents to the whole world the rich fruits which emerged from the
Twelfth Ordinary Assembly of the Synod of Bishops, Rome 5-26 October 2008. This
Synod had as its theme The Word of God in the Life and Mission of the Church. As a
synthesis, Verbum Domini encapsulates all the salient points from the varied
preparatory stages of the Synod, during the Synod, and the Papal exhortations that are
carefully inserted in every major section of this document. One of these outstanding
points is the centrality of the Word of God in the Sacred Liturgy. The Church
celebrates her understanding of the Word of God in the liturgy. In other words, there
is a close link between liturgy and theology in the life and mission of the Church.
1. The Word of God and the Church
In this section Pope speaks of the scripture was received by the Church. The
Church is born and lives by the Word of God. The Word of God Sustains the Church
through her History. The Word of God Permeates and Animates every Aspect of the
Church‟s Life through the Power of the Holy Spirit.
1.1 The Church receives the word
The Lord speaks his word so that it may be received by those who were created
“through” that same word. “He came among his own” (Jn 1:11): his word is not
something fundamentally alien to us, and creation was willed in a relationship of
familiarity with God‟s own life. Yet the Prologue of the Fourth Gospel also places us
before the rejection of God‟s word by “his own”, who “received him not” (Jn 1:11).
Not to receive him means not to listen to his voice, not to be conformed to the Logos.
Receiving the Word involves being fashioned by the Holy Spirit to become like
Christ, the “only Son from the Father” (John 1:14). The birth of a new creature or
person marks a new beginning. Those who believe, that is to say, those who live the
obedience of faith, are “born of God” (Jn 1:13) and made sharers in the divine
life: sons in the Son (cf. Gal 4:5-6; Rom 8:14-17).
1.2 Radical transformation is available for those who are open to the word.
St. Augustine‟s response on John‟s Gospel passage: “You were created through
the word, but now you must be recreated.” Here we can see the face of the Church as a
reality defined by acceptance of God‟s Word, who came to pitch his tent among us by
becoming flesh (cf. Jn 1:14). The OT foreshadowed God‟s presence among humans,
known as the shekinah (cf. Ex 26:1), which has now been realized in Christ.
1.3 Christ’s constant presence in the life of the Church
The relationship between Christ, the Word of the Father, and the Church is that
each member of the faithful is called to participate in. We are referring to the presence

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of God‟s word in our lives today: “Lo, I am with you always, to the close of the age”
(Mt 28:20). The Dogmatic Constitution Dei Verbum uses a scriptural metaphor of a
nuptial dialogue to convey the mystery of God‟s ongoing communication with his
beloved Son. And the Holy Spirit, through whom the living voice of the Gospel is
heard in the Church and the world, brings believers to the whole truth and makes
Christ‟s word dwell in them in all its richness (cf. Col 3:16).”
2. The Liturgy, privileged setting for the Word of God
The liturgy is the privileged setting in which God speaks to us in a complete
and effective manner (performative character of the word of God). Every liturgical
action is by its very nature steeped in sacred Scripture.
2.1 The word of God in the sacred liturgy
When viewing the Church as “the home of the word,” one must first consider the
sacred liturgy, for the liturgy is the privileged environment in which God speaks to us
in the midst of our lives; he speaks today to his people, who hear and react. Every
liturgical action is inherently rooted in sacred Scripture. According to the Constitution
Sacrosanctum Concilium, sacred Scripture has a crucial role in liturgical celebrations.
Scripture serves as the foundation for readings, homilies, psalms, petitions, prayers,
and liturgical songs.
The significance of liturgical gestures and signals is drawn from Scripture.”
Furthermore, it must be stated that Christ himself “is present in his word, since it is he
who speaks when Scripture is read in Church”. Liturgical celebrations serve as a
continuous and effective presentation of God‟s word. The Church‟s sage pedagogy is
evident here, as it announces and listens to sacred Scripture in accordance with the
liturgical year. The Eucharistic feast and the Liturgy of the Hours are the primary
venues for this temporal amplification of God‟s word.
2.2 Sacred Scripture and the sacraments
The Synod of Bishops emphasized the relationship between Holy Scripture and the
functioning of the sacraments when considering the liturgy‟s relevance in interpreting
God‟s word. There is an urgent need for a more in-depth exploration of the
relationship between word and sacrament in the Church‟s pastoral practice and
theological reflection. Certainly, “the liturgy of the word is a decisive element in the
celebration of each one of the sacraments of the Church”, but in pastoral practice, the
faithful are not always cognizant of this relationship, nor do they grasp the coherence
between gesture and word.
2.3 The word of God and the Eucharist
The relationship between the word and sacraments becomes more meaningful
during Eucharistic celebrations. The oneness of speech and Eucharist is rooted in
Scripture (Jn 6; Lk 24), supported by Church Fathers, and reaffirmed by the Second

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Vatican Council. Here we consider Jesus‟ teaching on the bread of life in the
synagogue of Capernaum (cf. Jn 6:22-69), with its implicit contrast between Moses
and Jesus, between the one who talked face to face with God (cf. Ex 33:11) and the
one who makes God known (cf. Jn 1:18). Jesus‟ instruction on bread refers to the gift
of God that Moses received for his people with the manna in the wilderness, which is
actually the Torah, God‟s life-giving message (cf. Ps 119; Pro 9:5). Jesus fulfills the
traditional notion of “the bread of God,” bringing life to the globe from heaven. “I am
the bread of life” (John 6:33–35).
2.3.1 Emmaus Experiance
Luke‟s story of the disciples on their way to Emmaus allows us to delve more into
the relationship between hearing the word and breaking bread (Lk 24:13-35). On the
day after the Sabbath, Jesus approached the disciples, listened to their broken hopes,
and, joining them on their journey, “interpreted to them in all the Scriptures the things
concerning himself” (24:27). In the company of this wanderer who appeared to be
quite familiar with their life, the two disciples began to look at the Scriptures in a new
light. According to the Gospel of Luke, “their eyes were opened and they recognized
him” (24:31) only after Jesus took the bread, spoke the blessing, broke it, and handed
it to them, whereas previously “their eyes were kept from recognizing him” (24:16).
The presence of Jesus, first through his words and then through the act of breaking
bread, enabled the disciples to recognize Him. Now they were able to appreciate in a
new way all they had previously experienced with him: “Did not our hearts burn
inside us? Message and Eucharist are inextricably linked; the Eucharist is the
sacramental manifestation of God‟s message.
2.4 The Sacramentality of the word
Reflection on the performative nature of God‟s word in sacramental activity, as
well as an increasing appreciation for the relationship between word and Eucharist,
led to the emergence of another key issue during the synodal assembly: the
sacramentality of the word. We must recall that, Pope John Paul II had made
reference to the sacramental character of revelation,” and in particular to “the sign of
the Eucharist, in which the indissoluble union between the signifier and the signified
allows one to fathom the depths of the mystery.” We come to see that at the heart of
the sacramentality of the word of God is the mystery of the Incarnation itself: “the
Word became flesh” (Jn 1:14), offering us the reality of the revealed mystery in the
“flesh” of the Son. Faith perceives God‟s Word through the “sign” of human words
and acts. Faith accepts the words and deeds by which God reveals himself to us.
2.4.1 An analogy on Sacramentality
The sacramentality of the word can thus be understood by analogy with the real
presence of Christ under the appearances of the consecrated bread and wine. By
approaching the altar and sharing in the Eucharistic supper, we genuinely share
Christ‟s body and blood. The proclamation of God‟s word during the celebration

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acknowledges that Christ is here, speaks to us, and wishes to be heard. Saint Jerome
describes how we should approach the Eucharist and God‟s word: “We are reading the
sacred scriptures. For me, the Gospel is Christ‟s Body, and the Holy Scriptures are his
Teaching. When he says, “Whoever does not eat my flesh and drink my
blood (Jn 6:53), even though these words can also be understood of the Eucharistic
Mystery, Christ‟s body and blood are really the word of Scripture, God‟s teaching.
2.4.2 A great analogy for us to remember
If a crumb falls to the ground while approaching the Eucharistic Mystery, it causes
us concern. But what great peril should we not feel when we are listening to God‟s
word and Christ‟s flesh and blood are being poured into our ears and we do not pay
attention?” Christ, who is actually present in the forms of bread and wine, is also
present in the word spoken during the liturgy. A better understanding of the
sacramentality of God‟s word can lead to a more unified understanding of the mystery
of revelation, which occurs through “deeds and words intimately connected”; an
appreciation of this can only benefit the faithful‟s spiritual lives and the Church‟s
pastoral activity.
2.5 Sacred Scripture and the Lectionary
In emphasizing the connection between word and Eucharist, the Synod
correctly wished to draw attention to certain features of the celebration pertaining to
word service. The current structure of the Lectionary not only presents the more
important texts of Scripture on a regular basis, but also helps us understand the unity
of God‟s plan through the interplay of Old and New Testament readings, an interplay
“in which Christ is the central figure, commemorated in his paschal mystery”.
The Eastern Catholic Churches‟ liturgies present the issue of the Lectionary
differently. The Synod requested that it be “examined authoritatively” in accordance
with the proper tradition and competences of the Sui Iuris churches, while also
considering the ecumenical context.
2.6 Proclamation of the word and the ministry of Reader
The Eucharistic Synod had already asked for greater caution in proclaiming God‟s
word. While the Gospel is proclaimed by a priest or deacon, in the Latin tradition, the
first and second readings are proclaimed by an appointed reader, who can be a male or
woman. All those entrusted with this office, even those not instituted in the ministry
of Reader, should be truly suitable and carefully trained. This training should be
biblical and liturgical, as well as technical:
1. “Biblical formation aims to help readers understand readings in context and
discern the central message through faith.”
2. Liturgical development should help readers understand the meaning and
structure of the liturgy of the word, as well as its relationship to the Eucharist.

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 3. Technical preparation should teach readers how to read in public, using their
own voice or sound equipment.”1
2.7 The importance of the homily
Each member of the People of God “has varied obligations and responsibilities in
relation to the word of God. As a result, the faithful listen to and contemplate on
God‟s word, while those who have the office of teaching by virtue of sacred
ordination or have been entrusted with practicing that ministry, namely bishops,
priests, and deacons, “expound the word of God.” In the Apostolic Exhortation
Sacramentum Caritatis, Pope John Paul II stated that “given the importance of God‟s
word, the quality of homilies must be improved.”2 The homily „is part of the liturgical
action‟ and is intended to encourage a better comprehension of God‟s message, so that
it can grow fruit in the lives of the faithful.” The homily is a method of bringing the
scriptural message to life in a way that helps the faithful recognize that God‟s word is
present and active in their daily lives
2.7.1 Questions to ask oneself before a Homily
The Synodal assembly requested that the following questions be kept in mind.
“What do the Scriptures being proclaimed say? What do they say to you personally?
What message should I convey to the community in light of its current situation? The
evangelist “should be the first to hear the word of God which he proclaims.”
According to St Augustine, preaching the word of God without hearing it within leads
to barrenness. The homily for Sundays and solemnities should be carefully prepared,
with the goal of offering succinct and pertinent thoughts at weekday Masses that will
assist the faithful in welcoming the word that was proclaimed and allowing it to grow
fruit in their lives.
2.7.2 The fittingness of a Directory on Homiletics
A Directory on the Homily, in which preachers can find useful assistance in
preparing to exercise their ministry, should be made use. As Saint Jerome tells us,
preaching must be supported by the example of a virtuous life: “Your actions should
not contradict your words; otherwise, when you preach in Church, someone may
begin to wonder, „So why don‟t you act that way?‟ In the priest of Christ, thought and
word must be in agreement”.3
2.8 The word of God, Reconciliation and the Anointing of the Sick
Though the Eucharist is without question central to the relationship between God‟s
word and the sacraments, we must also emphasize the importance of sacred Scripture
in the other sacraments, particularly the sacraments of healing, namely Reconciliation
or Penance and the Anointing of the Sick. The function of sacred Scripture in these
1
Ordo Lectionum Missae, 55
2
Sacramentum Caritatis No. 46: AAS 99 (2007), 141.
3
Epistula 52, 7: CSEL 54, 426-427.

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sacraments is frequently ignored, but it must be given its rightful place. We must
never forget that “the word of God is a word of reconciliation, for in it God has
reconciled all things to himself” (2 Corinthians 5:18-20; Ephesians 1:10).
2.9 Anointing of the Sick
In the case of the sacrament of the Anointing of the Sick, it is important to
remember that “the healing power of the word of God is a constant call to the
listener‟s personal conversion”. Sacred Scripture provides numerous pages about
God‟s consolation, support, and healing. We can think of Jesus‟ own connection to
those who suffer, and how he, God‟s incarnate Word, bore our sorrow and suffered
out of love for us, giving meaning to sickness and death.
2.10 The word of God and the Liturgy of the Hours
The Liturgy of the Hours is unquestionably one of the modes of prayer that
emphasizes sacred Scripture. “In the Liturgy of the Hours, the Church, performing her
Head‟s priestly vocation, offers „incessantly‟ (1 Thes 5:17) to God the sacrifice of
praise, which is the result of lips that declare his name (Heb 13:15). This prayer is “the
voice of a bride speaking to her bridegroom; it is the very prayer that Christ himself,
along with his Body, addressed to the Father.”
2.11 The word of God and the Book of Blessings
Similarly, when using the Book of Blessings, pay special attention to the space
reserved for declaring, listening, and quickly clarifying God‟s word. A blessing is a
true sacred sign that “derives its meaning and effectiveness from God‟s word that is
proclaimed”. So it is equally necessary to use these crises to reawaken in the faithful
a desire and thirst for every word that comes from God‟s mouth (cf. Matthew 4:4).”4
3. Suggestions and practical proposals for promoting fuller participation in the
liturgy
After discussing some fundamental aspects of the relationship between liturgy and
the word of God, Pope speaks on several proposals and suggestions advanced by the
Synod Fathers with the goal of making the People of God more familiar with the word
of God in the context of liturgical actions or, at the very least, in reference to them.
3.1 Celebrations of the word of God
The Synod Fathers encouraged all pastors to foster word-centered celebrations in
the communities under their care. These celebrations are unique opportunities for
encounters with the Lord. Celebrations of this nature are especially important as a
preparation for the Sunday Eucharist; they also help the faithful delve deeply into the
riches of the Lectionary, as well as pray and meditate on sacred Scripture, particularly
during the major liturgical seasons of Advent and Christmas, Lent and Easter.

4
Book of Blessings, Introduction, 21.

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 Celebrations of the word of God are strongly recommended, particularly in areas
where the Eucharistic sacrifice cannot be celebrated on Sundays and holy days of
obligation due to a death of clergy.
3.2 The word and silence
The word, in reality, can only be pronounced and heard in stillness, both outward
and inside. Ours is not a recollection-friendly age; at times, it appears that individuals
are scared to disconnect themselves from the mass media, even for a moment. As a
result, it is now vital to teach God‟s people on the importance of silence.
3.3 The solemn proclamation of the word of God
Another suggestion from the Synod was to make the proclamation of God‟s word,
particularly the Gospel, more solemn, especially on major liturgical feasts, by using
the Gospel Book, which is carried in procession during the opening rites and then
brought to the lectern by a deacon or priest for proclamation. This would assist God‟s
people understand that “the reading of the Gospel is the high point of the liturgy of the
word”.
3.4 The word of God in Christian churches
To make it easier for the faithful to hear God‟s word, steps that help focus their
attention should be considered. Concern for church acoustics should be demonstrated
while adhering to liturgical and architectural guidelines. The ambo is the liturgical
location where God‟s word is proclaimed, hence it deserves special attention. It should
be placed in a prominent location so that the faithful‟s attention is naturally drawn to it
during the word liturgy. It should be fixed and decorated in an artistic harmony with
the altar, highlighting the theological significance of the double table of the word and
the Eucharist. The readings, the responsorial psalm, and the Exsultet will be
announced from the ambo, which can also be utilized for the homily and the faithful‟s
prayers. It is appropriate that the book holding God‟s word be given a visible place of
honor within the Christian churches, without prejudice to the center position proper to
the tabernacle containing the Blessed Sacrament.
3.5 The exclusive use of biblical texts in the liturgy
Synod also reaffirmed a point already established by liturgical law, namely that
readings from sacred Scripture may never be replaced by other texts, no matter how
significant the latter may be from a spiritual or pastoral standpoint: “No text of
spirituality or literature can equal the value and riches contained in sacred Scripture,
which is the word of God”. This is an ancient Church rule that must be adhered to so
as to avoid abuses.
3.6 Biblically-inspired liturgical song
To complement the word of God in the liturgy, song should be used at
appropriate periods. Songs with evident biblical inspiration should be preferred, as

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they communicate the beauty of God‟s message via the harmony of music and words.
We would do well to make the most of the songs brought down to us by Church
tradition that meet this qualification. Pope particularly value Gregorian chant.
3.7 Particular concern for the visually and hearing impaired
Christian communities are encouraged to provide every practical aid to our
brothers and sisters who suffer from such disabilities, so that they, too, might have a
living relationship with the Lord‟s word.
4. The Word of God in the Life of the Church
4.1 Encountering the word of God in sacred Scripture
If it is true that the liturgy is the most appropriate setting for the proclamation,
hearing, and celebration of God‟s message, it is also true that this encounter must be
prepared in the hearts of the faithful and subsequently developed and internalized,
mostly by them. The Christian life is primarily defined by our contact with Jesus
Christ, who invites us to follow him. For this reason, the Synod of Bishops regularly
emphasized the need of pastoral care in Christian communities as the appropriate
setting for a personal and communal journey founded on God‟s word that can really
serve as the foundation for our spiritual life.
4.2 Letting the Bible inspire pastoral activity
Similarly, the Synod asked for a specific pastoral commitment to emphasize the
significance of God‟s word in the Church‟s life, as well as a greater “biblical
apostolate,” not in addition to other forms of pastoral activity, but as a method of
allowing the Bible to inspire all pastoral work. Provision must also be made for the
proper training of priests and laypeople who can teach the People of God a real
approach to Scripture. Pastoral activity should encourage the growth of small
communities, “formed by families or based in parishes or linked to the different
ecclesial movements and new communities,” which can aid in the promotion of
formation, prayer, and Bible knowledge in accordance with the Church‟s belief.
4.3 The biblical dimension of catechesis
Catechesis is an important component of the Church‟s pastoral ministry that, when
handled effectively, can help in rediscovering the significance of God‟s word. It must
always follow the journey of the People of God in its different forms and levels.
Luke‟s description (cf. Lk 24:13-35) of the disciples who meet Jesus on the road to
Emmaus serves as a model for a catechesis centered on “the explanation of the
Scriptures,” which Christ alone can provide (cf. Lk 24:27-28), as he demonstrates that
they are fulfilled in his person. The relationship between sacred Scripture and the
Catechism of the Catholic Church is emphasized in the General Catechetical
Directory: “Sacred Scripture, in fact, as „the word of God written under the inspiration
of the Holy Spirit‟, and the Catechism of the Catholic Church, as a significant

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contemporary expression of the living Tradition of the Church and a sure norm for
teaching the faith, are called, each in its own way and accordingly.”
4.4 The biblical formation of Christians
To realize the Synod‟s purpose of emphasizing the Bible in the Church‟s pastoral
action, all Christians, particularly catechists, must acquire appropriate training. The
biblical apostolate, as demonstrated by the Church‟s experience, is an extremely
helpful tool for accomplishing this goal. If necessary, specialist biblical studies
institutions should be formed to guarantee that exegetes have a sound understanding
of theology as well as an appropriate appreciation for the situations in which they
carry out their work.
4.5 Sacred Scripture in large ecclesial gatherings
Among a number of possible initiatives, the Synod proposed that in meetings at the
diocesan, national, and international levels, greater emphasis be placed on the
importance of God‟s word, its attentive hearing, and the faith-filled and prayerful
reading of Scripture. It would be commendable to make more room for word
celebration and biblically inspired times of formation at Eucharistic Congresses,
whether national or worldwide, World Youth Days, and other events.
4.6 The word of God and vocations
The Synod stressed faith‟s inherent call to a closer relationship with Christ, the
word of God in our midst, as well as how this word calls each of us personally,
demonstrating that life itself is a vocation from God. In other words, when we grow in
our personal relationship with the Lord Jesus, we recognize that he is calling us to
holiness by the definitive decisions we make in our lives to respond to his love. Here
we address one of the most important aspects of the Second Vatican Council‟s
teaching, which said that each member of the faithful is called to holiness in
accordance with his or her current state of life. The command to holiness is expressed
in sacred scripture: “Be holy, for I am holy” (Lev 11:44; 19:2; 20:7).
4.6.1 Ordained ministers and the word of God
Bishops, priests, and deacons cannot believe they are fulfilling their vocation and
ministry unless they make a firm and renewed commitment to holiness, one of which
is interaction with God‟s Word. From this perspective, one can see how, in the various
dimensions of the diaconal ministry, a “characteristic element of diaconal spirituality
is the word of God, of which the deacon is called to be an authoritative preacher,
believing what he preaches, teaching what he believes, and living what he teaches” As
a result, Pope urges that deacons nurture their lives by faith-filled readings of sacred
Scripture, supplemented by study and prayer. They ought to have an understanding of
“sacred Scripture and its correct interpretation; to the relationship between Scripture
and Tradition; in particular to the use of Scripture in preaching, in catechesis and in
pastoral activity in general”.

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4.6.2 The word of God and candidates for Holy Orders
The Synod emphasized the crucial role that the word of God must play in the
spiritual lives of candidates for the priesthood: “Candidates for the priesthood must
learn to love the word of God.” Scripture should thus be the heart of their theological
training, with emphasis on the essential interrelationship of exegesis, theology,
spirituality, and mission.”
Aspirants to the ministerial priesthood are called to a deep personal relationship
with God‟s word, especially through lectio divina, so that this relationship will in turn
nurture their vocation: by nourishing the heart with thoughts of God, faith, as our
response to the word, may become a new standard for judging and evaluating people
and things, events and issues. One‟s specific vocation can be discerned and
appreciated, loved and followed, and one‟s proper mission carried out in the light and
strength of God‟s word.
4.6.3 The word of God and the consecrated life
The Synod first recollected that the consecrated life “is born from hearing the word
of God and embracing the Gospel as its rule of life” in reference to it. A life
committed to imitating Christ‟s chastity, poverty, and obedience thus turns into “a
living „exegesis‟ of God‟s word”. The Holy Spirit, through whom the Bible was
inspired, is also the Spirit who gives the founders and foundresses new insight into
“the word of God.” It is the source of all charisms and rules, and every one of them
aims to be an expression of it, creating new avenues for Christian life that are
distinguished by the radicalism of the gospel.
4.6.4 The word of God and the lay faithful
The laity was often mentioned by the Synod, which expressed gratitude for
their altruistic efforts to share the Gospel in the workplace, classrooms, homes, and
educational institutions. This duty, which has its roots in baptism, must grow via a
more conscientious Christian lifestyle that is able to “account for the hope” that is
inside each of us (cf. 1 Pet 3:15).
4.6.5 The word of God, marriage and the family
The Synod also thought it important to emphasize the connection between
marriage, the Christian family, and God‟s word. In fact, “the Church reveals to
Christian families their true identity, what it is and what it must be in accordance with
the Lord‟s plan, through the proclamation of the word of God.” “A man and a woman
speak a prophetic word of reciprocal self-giving, that of being „one flesh‟ during the
celebration of the sacrament, a sign of the mystery of the union of Christ with the
Church (cf. Eph 5:31-32).” The Bible reiterates the inherent goodness of people, who
are created as man and woman and called to a faithful, reciprocal, and fruitful love, in
the face of pervasive confusion in the field of affectivity and the rise of ways of
thinking that trivialize the human body and sexual identity.

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4.6.6 Synod’s recommendations on women’s roles in connection to God’s word.
Biblical studies are one area in which the “feminine genius,” to borrow the words
of John Paul II, has made a greater contribution than in the past to the comprehension
of Scripture and to the whole life of the Church. The Synod gave particular emphasis
to the vital role that women play in the home, in education, in catechesis, and in
sharing ideals. “They have the capacity to inspire others to hear the word of God,
experience a close relationship with God, and demonstrate the significance of
evangelical sharing and forgiveness.” Additionally, they are peacemakers, models of
mercy, and ambassadors of love in a world that too frequently evaluates individuals
based solely on the brutal standards of exploitation and profit.
5. The prayerful reading of sacred Scripture and “Lectio Divina”
With special reference to Lectio Divina, the Synod repeatedly emphasized the
necessity of a prayerful approach to the sacred text as a basic element in every
believer‟s spiritual life, in the many ministries and situations in life. The cornerstone
of every genuine Christian spirituality is found in the Bible. Thus, the Synod Fathers
adopted the following passage from the Dogmatic Constitution Dei Verbum:
“Let the faithful gladly turn to the sacred text itself, whether in the divinely
inspired sacred liturgy, or in fervent reading, or in appropriate exercises and other
various aids that are happily spreading throughout our day with the blessing and
direction of the Church‟s pastors. But let them not forget that reading from sacred
Scripture should be accompanied by prayer.”5
Thus, the Council aimed to recover the vast patristic tradition that had consistently
advised reading Scripture as a means of communicating with God. Prayer is the word
you utter to God, in the words of Saint Augustine. God communicates to you when
you read the Bible, and you speak to God when you pray. One of the great exponents
of this style of Bible reading, Origen, holds that prayer and intimacy with Christ are
even more necessary for a deeper knowledge of Scripture than mere scholarship.
5.1 The word of God and Marian prayer
The Mother of God is the ultimate embodiment and completion of this process.
Because Mary “kept all these things, pondering them in her heart” (Lk 2:19; see also
2:51), she is the embodiment of obedient acceptance of God‟s word. She also realized
the deep connection that, in God‟s grand plan, binds seemingly unrelated events,
activities, and objects. Aware of the unbreakable connection between the Bible and
Mary of Nazareth, the promotion of Marian prayer among believers, particularly in
family life, as it facilitates meditation on the sacred secrets found in the Bible. For
instance, the Holy Rosary, which contemplates the mysteries of Christ‟s life in
association with Mary and which Pope John Paul II desired to fill with the mysteries
of light, can be recited either alone or communally and is a very beneficial aid.
5
Vatican II, Dogmatic Constitution on the Word of God: Dei Verbum, No. 25.

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5.2 The Synod also recommended that the faithful be encouraged to pray
the Angelus.
We are able “to commemorate daily the mystery of the Incarnate Word” by
means of this straightforward yet deep prayer. It is only fitting that the consecrated
individuals, families, and communities within the People of God observe this Marian
prayer, which is customarily performed at dawn, midday, and dusk. In the Angelus,
we beseech God to grant us the ability to emulate Mary by means of her intercession
in carrying out his desire and accepting his message into our lives. Through this
practice, we might develop a sincere love for the enigma of the incarnation.
5.3 The word of God and the Holy Land
Our hearts now turn to the nation where the mystery of our salvation was
fulfilled and from which the word of God traveled to the ends of the earth, as we
remember the Word of God who became flesh in the womb of Mary of Nazareth. The
Word took on physical form in a narrow strip of territory on the outskirts of the
Roman Empire at a certain time and place through the power of the Holy Spirit. The
more we recognize the universality and singularity of Christ‟s person, the more
grateful we are to the country of his birth, of his life, and of his sacrifice for us. The
stones that our Savior trod are still imbued with his memory and keep proclaiming the
Good News. „The Fifth Gospel‟ is undoubtedly the ideal term for the Holy Land.
Despite all the difficulties, how crucial is it that there are Christian communities in
such areas! The Synod of Bishops declared their deep attachment to every Christian
residing in the land of Jesus and bearing witness to their belief in the Resurrected One.
There, Christians are expected to be “a leaven of harmony, wisdom, and equilibrium
in the life of a society which traditionally has been, and continues to be, pluralistic,
multi-ethnic, and multi-religious,” in addition to being “a beacon of faith for the
universal Church.”
According to ancient writers like Saint Jerome, the Holy Land is still a
destination for Christian pilgrims and a place of prayer and penance. The more our
hearts and eyes are fixed on the earthly Jerusalem, the more our longing for the
heavenly Jerusalem-the ultimate destination of all pilgrimages-s well as our passionate
wish that everyone recognize the name of Jesus-the one name that can save-will grow
(cf. Acts 4:12).

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