Verbum Domini EN 13
13 Here, at the heart, as it were, of the “Christology of the word”, it is important to stress the unity of the divine plan in the incarnate Word: the New Testament thus presents the paschal mystery as being in accordance with the sacred Scriptures and as their deepest fulfillment. Saint Paul, in the First Letter to the Corinthians, states that Jesus Christ died for our sins “in accordance with the Scriptures” (1Co 15,3) and that he rose on the third day “in accordance with the Scriptures” (1Co 15,4). The Apostle thus relates the event of the Lord’s death and resurrection to the history of the Old Covenant of God with his people. Indeed, he shows us that from that event history receives its inner logic and its true meaning. In the paschal mystery “the words of Scripture” are fulfilled; in other words, this death which took place “in accordance with the Scriptures” is an event containing a logos, an inner logic: the death of Christ testifies that the word of God became thoroughly human “flesh”, human “history”. Similarly, the resurrection of Jesus takes place “on the third day in accordance with the Scriptures”: since Jewish belief held that decay set in after the third day, the word of Scripture is fulfilled in Jesus who rises incorrupt. Thus Saint Paul, faithfully handing on the teaching of the Apostles (cf. 1Co 15,3), stresses that Christ’s victory over death took place through the creative power of the word of God. This divine power brings hope and joy: this, in a word, is the liberating content of the paschal revelation. At Easter, God reveals himself and the power of the trinitarian love which shatters the baneful powers of evil and death.
Calling to mind these essential elements of our faith, we can contemplate the profound unity in Christ between creation, the new creation and all salvation history. To use an example, we can compare the cosmos to a “book” – Galileo himself used this example – and consider it as “the work of an author who expresses himself through the ‘symphony’ of creation. In this symphony one finds, at a certain point, what would be called in musical terms a ‘solo’, a theme entrusted to a single instrument or voice which is so important that the meaning of the entire work depends on it. This ‘solo’ is Jesus. … The Son of Man recapitulates in himself earth and heaven, creation and the Creator, flesh and Spirit. He is the centre of the cosmos and of history, for in him converge without confusion the author and his work”.
 Benedict XVI, General Audience (15 April 2009): L’Osservatore Romano, 16 April 2009, p.1.
 Id., Homily for the Solemnity of Epiphany (6 January 2009): L’Osservatore Romano, 7-8 January 2009, p. 8.
14 In all of this, the Church gives voice to her awareness that with Jesus Christ she stands before the definitive word of God: he is “the first and the last” (Ap 1,17). He has given creation and history their definitive meaning; and hence we are called to live in time and in God’s creation within this eschatological rhythm of the word; “thus the Christian dispensation, since it is the new and definitive covenant, will never pass away; and no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ (cf. 1Tm 6,14 and Tt 2,13)”. Indeed, as the Fathers noted during the Synod, the “uniqueness of Christianity is manifested in the event which is Jesus Christ, the culmination of revelation, the fulfilment of God’s promises and the mediator of the encounter between man and God. He who ‘has made God known’ (Jn 1,18) is the one, definitive word given to mankind”. Saint John of the Cross expresses this truth magnificently: “Since he has given us his Son, his only word (for he possesses no other), he spoke everything at once in this sole word – and he has no more to say… because what he spoke before to the prophets in parts, he has spoken all at once by giving us this All who is his Son. Any person questioning God or desiring some vision or revelation would be guilty not only of foolish behaviour but also of offending him, by not fixing his eyes entirely on Christ and by living with the desire for some other novelty”.
Consequently the Synod pointed to the need to “help the faithful to distinguish the word of God from private revelations” whose role “is not to ‘complete’ Christ’s definitive revelation, but to help live more fully by it in a certain period of history”. The value of private revelations is essentially different from that of the one public revelation: the latter demands faith; in it God himself speaks to us through human words and the mediation of the living community of the Church. The criterion for judging the truth of a private revelation is its orientation to Christ himself. If it leads us away from him, then it certainly does not come from the Holy Spirit, who guides us more deeply into the Gospel, and not away from it. Private revelation is an aid to this faith, and it demonstrates its credibility precisely because it refers back to the one public revelation. Ecclesiastical approval of a private revelation essentially means that its message contains nothing contrary to faith and morals; it is licit to make it public and the faithful are authorized to give to it their prudent adhesion. A private revelation can introduce new emphases, give rise to new forms of piety, or deepen older ones. It can have a certain prophetic character (cf. 1Th 5,19-21) and can be a valuable aid for better understanding and living the Gospel at a certain time; consequently it should not be treated lightly. It is a help which is proffered, but its use is not obligatory. In any event, it must be a matter of nourishing faith, hope and love, which are for everyone the permanent path of salvation.
 Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, DV 4.
 Propositio 4.
 Saint John of the Cross, Ascent of Mount Carmel, II, 2MC 22.
 Propositio 47.
 Catechism of the Catholic Church, CEC 67.
 Cf. Congregation for the doctrine of the Faith, The Message of Fatima (26 June 2000):Enchiridion Vaticanum 19, Nos. 974-1021.
15 After reflecting on God’s final and definitive word to the world, we need now to mention the mission of the Holy Spirit in relation to the divine word. In fact there can be no authentic understanding of Christian revelation apart from the activity of the Paraclete. This is due to the fact that God’s self-communication always involves the relationship of the Son and the Holy Spirit, whom Irenaeus of Lyons refers to as “the two hands of the Father”. Sacred Scripture itself speaks of the presence of the Holy Spirit in salvation history and particularly in the life of Jesus: he was conceived of the Virgin Mary by the power of the Holy Spirit (cf. Mt 1,18 Lc 1,35); at the beginning of his public mission, on the banks of the Jordan, he sees the Holy Spirit descend on him in the form of a dove (cf. Mt 3,16); in this same Spirit Jesus acts, speaks and rejoices (cf. Lk Lc 10,21); and in the Spirit he offers himself up (cf. He 9,14). As his mission draws to an end, according to the account of Saint John, Jesus himself clearly relates the giving of his life to the sending of the Spirit upon those who belong to him (cf. Jn 16,7). The Risen Jesus, bearing in his flesh the signs of the passion, then pours out the Spirit (cf. Jn 20,22), making his disciples sharers in his own mission (cf. Jn 20,21). The Holy Spirit was to teach the disciples all things and bring to their remembrance all that Christ had said (cf. Jn 14,26), since he, the Spirit of Truth (cf. Jn 15,26) will guide the disciples into all the truth (cf. Jn 16,13). Finally, in the Acts of the Apostles, we read that the Spirit descended on the Twelve gathered in prayer with Mary on the day of Pentecost (cf. Ac 2,1-4), and impelled them to take up the mission of proclaiming to all peoples the Good News.
The word of God is thus expressed in human words thanks to the working of the Holy Spirit. The missions of the Son and the Holy Spirit are inseparable and constitute a single economy of salvation. The same Spirit who acts in the incarnation of the Word in the womb of the Virgin Mary is the Spirit who guides Jesus throughout his mission and is promised to the disciples. The same Spirit who spoke through the prophets sustains and inspires the Church in her task of proclaiming the word of God and in the preaching of the Apostles; finally, it is this Spirit who inspires the authors of sacred Scripture.
16 Conscious of this pneumatological horizon, the Synod Fathers highlighted the importance of the Holy Spirit’s work in the life of the Church and in the hearts of believers in relation to sacred Scripture:without the efficacious working of the “Spirit of Truth” (Jn 14,16), the words of the Lord cannot be understood. As Saint Irenaeus states: “Those who do not share in the Spirit do not draw from the bosom of their mother [the Church] the food of life; they receive nothing from the purest fountain that flows from the body of Christ”. Just as the word of God comes to us in the body of Christ, in his Eucharistic body and in the body of the Scriptures, through the working of the Holy Spirit, so too it can only be truly received and understood through that same Spirit.
The great writers of the Christian tradition speak unanimously of the place of the Holy Spirit in the relationship which believers are to have with the Scriptures. Saint John Chrysostom states that Scripture “needs the revelation of the Spirit, so that by discovering the true meaning of the things enclosed therein, we can reap abundant benefits”. Saint Jerome is likewise firmly convinced that “we cannot come to an understanding of Scripture without the assistance of the Holy Spirit who inspired it”. Saint Gregory the Great nicely emphasizes the work of the Spirit in the formation and interpretation of the Bible: “He himself created the words of the holy Testaments, he himself revealed their meaning”. Richard of Saint Victor points out that we need “the eyes of doves”, enlightened and taught by the Spirit, in order to understand the sacred text.
Here too I would like to emphasize the very significant witness to the relationship between the Holy Spirit and Scripture which we find in the texts of the liturgy, where the word of God is proclaimed, heard and explained to the faithful. We find a witness to this in the ancient prayers which in the form of an epiclesis invoke the Spirit before the proclamation of the readings: “Send your Paraclete Spirit into our hearts and make us understand the Scriptures which he has inspired; and grant that I may interpret them worthily, so that the faithful assembled here may profit thereby”. We also find prayers which, at the end of the homily, again ask God to send the gift of the Spirit upon the faithful: “God our Saviour… we implore you for this people: send upon them the Holy Spirit; may the Lord Jesus come to visit them, speak to the minds of all, dispose their hearts to faith and lead our souls to you, God of mercies”. This makes it clear that we cannot come to understand the meaning of the word unless we are open to the working of the Paraclete in the Church and in the hearts of believers.
 Adversus Haereses, IV, 7, 4: PG 7, 992-993; V, 1, 3: PG 7, 1123; V, 6, 1: PG 7, 1137; V, 28, 4: PG 7, 1200.
 Cf. Benedict XVI, Post-Synodal Apostolic Exhortation Sacramentum Caritatis (22 February 2007), 12: AAS 99 (2007), 113-114.
 Cf. Propositio 5.
 Adversus Haereses, III, 24, 1: PG 7, 966.
 Homiliae in Genesim, XXII, 1: PG 53, 175.
 Epistula 120, 10: CSEL 55, 500-506.
 Homiliae in Ezechielem, I, VII, 17: CC 142, p. 94.
 “Oculi ergo devotae animae sunt columbarum quia sensus eius per Spiritum sanctum sunt illuminati et edocti, spiritualia sapientes. Nunc quidem aperitur animae talis sensus, ut intellegat Scripturas”: Richard of Saint Victor, Explicatio in Cantica Canticorum, 15: PL 196, 450B and D.
17 In reaffirming the profound connection between the Holy Spirit and the word of God, we have also laid the basis for an understanding of the significance and the decisive value of the living Tradition and the sacred Scriptures in the Church. Indeed, since God “so loved the world that he gave his only Son” (Jn 3,16), the divine word, spoken in time, is bestowed and “consigned” to the Church in a definitive way, so that the proclamation of salvation can be communicated effectively in every time and place. As the Dogmatic Constitution Dei Verbum reminds us, Jesus Christ himself “commanded the Apostles to preach the Gospel – promised beforehand by the prophets, fulfilled in his own person and promulgated by his own lips – to all as the source of all saving truth and moral law, communicating God’s gifts to them. This was faithfully carried out; it was carried out by the Apostles who handed on, by oral preaching, by their example, by their ordinances, what they themselves had received – whether from the lips of Christ, from his way of life and his works, or by coming to know it through the prompting of the Holy Spirit; it was carried out by those Apostles and others associated with them who, under the inspiration of the same Holy Spirit, committed the message of salvation to writing”.
The Second Vatican Council also states that this Tradition of apostolic origin is a living and dynamic reality: it “makes progress in the Church, with the help of the Holy Spirit”; yet not in the sense that it changes in its truth, which is perennial. Rather, “there is a growth in insight into the realities and the words that are being passed on”, through contemplation and study, with the understanding granted by deeper spiritual experience and by the “preaching of those who, on succeeding to the office of bishop, have received the sure charism of truth”.
The living Tradition is essential for enabling the Church to grow through time in the understanding of the truth revealed in the Scriptures; indeed, “by means of the same tradition, the full canon of the sacred books is known to the Church and the holy Scriptures themselves are more thoroughly understood and constantly made effective in the Church”. Ultimately, it is the living Tradition of the Church which makes us adequately understand sacred Scripture as the word of God. Although the word of God precedes and exceeds sacred Scripture, nonetheless Scripture, as inspired by God, contains the divine word (cf. 2Tm 3,16) “in an altogether singular way”.
 Sacramentarium Serapionis II (XX): Didascalia et Constitutiones Apostolorum, ed F.X. Funk, II, Paderborn, 1906, p. 161.
 Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, DV 7.
 Ibid., DV 8.
 Ibid. DV 8
 Cf. Propositio 3.
18 We see clearly, then, how important it is for the People of God to be properly taught and trained to approach the sacred Scriptures in relation to the Church’s living Tradition, and to recognize in them the very word of God. Fostering such an approach in the faithful is very important from the standpoint of the spiritual life. Here it might be helpful to recall the analogy drawn by the Fathers of the Church between the word of God which became “flesh” and the word which became a “book”. The Dogmatic Constitution Dei Verbum takes up this ancient tradition which holds, as Saint Ambrose says, that “the body of the Son is the Scripture which we have received”, and declares that “the words of God, expressed in human language, are in every way like human speech, just as the word of the eternal Father, when he took on himself the weak flesh of human beings, became like them”.When understood in this way, sacred Scripture presents itself to us, in the variety of its many forms and content, as a single reality. Indeed, “through all the words of sacred Scripture, God speaks only one single word, his one utterance, in whom he expresses himself completely (cf. He 1,1-3)”.Saint Augustine had already made the point clearly: “Remember that one alone is the discourse of God which unfolds in all sacred Scripture, and one alone is the word which resounds on the lips of all the holy writers”.
In short, by the work of the Holy Spirit and under the guidance of the magisterium, the Church hands on to every generation all that has been revealed in Christ. The Church lives in the certainty that her Lord, who spoke in the past, continues today to communicate his word in her living Tradition and in sacred Scripture. Indeed, the word of God is given to us in sacred Scripture as an inspired testimony to revelation; together with the Church’s living Tradition, it constitutes the supreme rule of faith.
 Cf. Final Message II, 5.
 Expositio Evangelii secundum Lucam, 6, 33: PL 15, 1677.
 Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, DV 13.
 Catechism of the Catholic Church, CEC 102; Cf. also Rupert of Deutz, De Operibus Spiritus Sancti, I, 6: SC 131:72-74.
 Enarrationes in Psalmos, 103, IV, 1: PL 37, 1378. Similar statements in ORIGEN, In Iohannem V, 5-6: SC 120, pp. 380-384.
 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, DV 21.
19 A key concept for understanding the sacred text as the word of God in human words is certainly that of inspiration. Here too we can suggest an analogy: as the word of God became flesh by the power of the Holy Spirit in the womb of the Virgin Mary, so sacred Scripture is born from the womb of the Church by the power of the same Spirit. Sacred Scripture is “the word of God set down in writing under the inspiration of the Holy Spirit”. In this way one recognizes the full importance of the human author who wrote the inspired texts and, at the same time, God himself as the true author.
As the Synod Fathers affirmed, the theme of inspiration is clearly decisive for an adequate approach to the Scriptures and their correct interpretation, which for its part is to be done in the same Spirit in whom the sacred texts were written. Whenever our awareness of its inspiration grows weak, we risk reading Scripture as an object of historical curiosity and not as the work of the Holy Spirit in which we can hear the Lord himself speak and recognize his presence in history.
The Synod Fathers also stressed the link between the theme of inspiration and that of the truth of the Scriptures. A deeper study of the process of inspiration will doubtless lead to a greater understanding of the truth contained in the sacred books. As the Council’s teaching states in this regard, the inspired books teach the truth: “since, therefore, all that the inspired authors, or sacred writers, affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully and without error, teach that truth which God, for the sake of our salvation, wished to see confided to the sacred Scriptures. Thus, ‘all scripture is inspired by God and is useful for teaching, for reproof, for correction and for training in righteousness, so that the man of God may be proficient, equipped for every good work’ (2Tm 3,16-17, Greek)”.
Certainly theological reflection has always considered inspiration and truth as two key concepts for an ecclesial hermeneutic of the sacred Scriptures. Nonetheless, one must acknowledge the need today for a fuller and more adequate study of these realities, in order better to respond to the need to interpret the sacred texts in accordance with their nature. Here I would express my fervent hope that research in this field will progress and bear fruit both for biblical science and for the spiritual life of the faithful.
 Ibid., DV 9.
 Cf. Propositiones 5 and 12.
 Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, DV 12.
 Cf. Propositio 12.
 Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, DV 11.
20 The economy of revelation has its beginning and origin in God the Father. By his word “the heavens were made, and all their host by the breath of his mouth” (Ps 33,6). It is he who has given us “the light of the knowledge of the glory of God in the face of Christ” (2Co 4,6 cf. Mt 16,17 Lc 9,29).
In the Son, “Logos made flesh” (cf. Jn 1,14), who came to accomplish the will of the one who sent him (cf. Jn 4,34), God, the source of revelation, reveals himself as Father and brings to completion the divine pedagogy which had previously been carried out through the words of the prophets and the wondrous deeds accomplished in creation and in the history of his people and all mankind. The revelation of God the Father culminates in the Son’s gift of the Paraclete (cf. Jn 14,16), the Spirit of the Father and the Son, who guides us “into all the truth” (Jn 16,13).
All God’s promises find their “yes” in Jesus Christ (cf. 2Co 1,20). Men and women are thus enabled to set out on the way that leads to the Father (cf. Jn 14,6), so that in the end “God may be everything to everyone” (1Co 15,28).
21 As the cross of Christ demonstrates, God also speaks by his silence. The silence of God, the experience of the distance of the almighty Father, is a decisive stage in the earthly journey of the Son of God, the incarnate Word. Hanging from the wood of the cross, he lamented the suffering caused by that silence: “My God, my God, why have you forsaken me?” (Mc 15,34 Mt 27,46). Advancing in obedience to his very last breath, in the obscurity of death, Jesus called upon the Father. He commended himself to him at the moment of passage, through death, to eternal life: “Father, into your hands I commend my spirit” (Lc 23,46).
This experience of Jesus reflects the situation of all those who, having heard and acknowledged God’s word, must also confront his silence. This has been the experience of countless saints and mystics, and even today is part of the journey of many believers. God’s silence prolongs his earlier words. In these moments of darkness, he speaks through the mystery of his silence. Hence, in the dynamic of Christian revelation, silence appears as an important expression of the word of God.
22 By emphasizing the many forms of the word, we have been able to contemplate the number of ways in which God speaks to and encounters men and women, making himself known in dialogue. Certainly, as the Synod Fathers stated, “dialogue, when we are speaking of revelation, entails theprimacy of the word of God addressed to man”. The mystery of the Covenant expresses this relationship between God who calls man with his word, and man who responds, albeit making clear that it is not a matter of a meeting of two peers; what we call the Old and New Covenant is not a contract between two equal parties, but a pure gift of God. By this gift of his love God bridges every distance and truly makes us his “partners”, in order to bring about the nuptial mystery of the love between Christ and the Church. In this vision every man and woman appears as someone to whom the word speaks, challenges and calls to enter this dialogue of love through a free response. Each of us is thus enabled by God to hear and respond to his word. We were created in the word and we live in the word; we cannot understand ourselves unless we are open to this dialogue. The word of God discloses the filial and relational nature of human existence. We are indeed called by grace to be conformed to Christ, the Son of the Father, and, in him, to be transformed.
 Propositio 4.
23 In this dialogue with God we come to understand ourselves and we discover an answer to our heart’s deepest questions. The word of God in fact is not inimical to us; it does not stifle our authentic desires, but rather illuminates them, purifies them and brings them to fulfilment. How important it is for our time to discover that God alone responds to the yearning present in the heart of every man and woman! Sad to say, in our days, and in the West, there is a widespread notion that God is extraneous to people’s lives and problems, and that his very presence can be a threat to human autonomy. Yet the entire economy of salvation demonstrates that God speaks and acts in history for our good and our integral salvation. Thus it is decisive, from the pastoral standpoint, to present the word of God in its capacity to enter into dialogue with the everyday problems which people face. Jesus himself says that he came that we might have life in abundance (cf. Jn 10,10). Consequently, we need to make every effort to share the word of God as an openness to our problems, a response to our questions, a broadening of our values and the fulfilment of our aspirations. The Church’s pastoral activity needs to bring out clearly how God listens to our need and our plea for help. As Saint Bonaventure says in the Breviloquium: “The fruit of sacred Scripture is not any fruit whatsoever, but the very fullness of eternal happiness. Sacred Scripture is the book containing the words of eternal life, so that we may not only believe in, but also possess eternal life, in which we will see and love, and all our desires will be fulfilled”.
 Prol: Opera Omnia V, Quaracchi 1891, pp. 201-202.
24 The word of God draws each of us into a conversation with the Lord: the God who speaks teaches us how to speak to him. Here we naturally think of the Book of Psalms, where God gives us words to speak to him, to place our lives before him, and thus to make life itself a path to God. In the Psalms we find expressed every possible human feeling set masterfully in the sight of God; joy and pain, distress and hope, fear and trepidation: here all find expression. Along with the Psalms we think too of the many other passages of sacred Scripture which express our turning to God in intercessory prayer (cf. Ex 33,12-16), in exultant songs of victory (cf. Ex 15) or in sorrow at the difficulties experienced in carrying out our mission (cf. Jr 20,7-18). In this way our word to God becomes God’s word, thus confirming the dialogical nature of all Christian revelation, and our whole existence becomes a dialogue with the God who speaks and listens, who calls us and gives direction to our lives. Here the word of God reveals that our entire life is under the divine call.
 Cf. Benedict XVI, Address to Representatives of the World of Culture at the “Collège des Bernardins” in Paris (12 September 2008): AAS 100 (2008), 721-730.
 Cf. Propositio 4.
 Cf. Relatio post disceptationem, 12.
25 “‘The obedience of faith’ (Rm 16,26 cf. Rm 1,5 2Co 10,5-6) must be our response to God who reveals. By faith one freely commits oneself entirely to God, making ‘the full submission of intellect and will to God who reveals’ and willingly assenting to the revelation given by God”. In these words the Dogmatic Constitution Dei Verbum gave precise expression to the stance which we must have with regard to God. The proper human response to the God who speaks is faith.Here we see clearly that “in order to accept revelation, man must open his mind and heart to the working of the Holy Spirit who enables him to understand the word of God present in the sacred Scriptures”. It is the preaching of the divine word, in fact, which gives rise to faith, whereby we give our heartfelt assent to the truth which has been revealed to us and we commit ourselves entirely to Christ: “faith comes from what is heard, and what is heard comes from the word of Christ” (Rm 10,17). The whole history of salvation progressively demonstrates this profound bond between the word of God and the faith which arises from an encounter with Christ. Faith thus takes shape as an encounter with a person to whom we entrust our whole life. Christ Jesus remains present today in history, in his body which is the Church; for this reason our act of faith is at once both personal and ecclesial.
 Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, DV 5.
 Propositio 4.
26 The word of God also inevitably reveals the tragic possibility that human freedom can withdraw from this covenant dialogue with God for which we were created. The divine word also discloses the sin that lurks in the human heart. Quite frequently in both the Old and in the New Testament, we find sin described as a refusal to hear the word, as a breaking of the covenant and thus as being closed to God who calls us to communion with himself. Sacred Scripture shows how man’s sin is essentially disobedience and refusal to hear. The radical obedience of Jesus even to his death on the cross (cf. Ph 2,8) completely unmasks this sin. His obedience brings about the New Covenant between God and man, and grants us the possibility of reconciliation. Jesus was sent by the Father as a sacrifice of atonement for our sins and for those of the whole world (cf. 1Jn 2,2 1Jn 4,10 He 7,27). We are thus offered the merciful possibility of redemption and the start of a new life in Christ. For this reason it is important that the faithful be taught to acknowledge that the root of sin lies in the refusal to hear the word of the Lord, and to accept in Jesus, the Word of God, the forgiveness which opens us to salvation.
 For example: Dt 28,1-2 Dt 28,15 Dt 28,45 Dt 32,1; among the prophets, see: Jr 7,22-28 Ez 2,8 Ez 3,10 Ez 6,3 Ez 13,2; up to the latest: cf. Za 3,8. For Saint Paul, cf. Rm 10,14-18 1Th 2,13.
27 The Synod Fathers declared that the basic aim of the Twelfth Assembly was “to renew the Church’s faith in the word of God”. To do so, we need to look to the one in whom the interplay between the word of God and faith was brought to perfection, that is, to the Virgin Mary, “who by her ‘yes’ to the word of the covenant and her mission, perfectly fulfills the divine vocation of humanity”. The human reality created through the word finds its most perfect image in Mary’s obedient faith. From the Annunciation to Pentecost she appears as a woman completely open to the will of God. She is the Immaculate Conception, the one whom God made “full of grace” (cf. Lc 1,28) and unconditionally docile to his word (cf. Lc 1,38). Her obedient faith shapes her life at every moment before God’s plan. A Virgin ever attentive to God’s word, she lives completely attuned to that word; she treasures in her heart the events of her Son, piecing them together as if in a single mosaic (cf. Lc 2,19).
In our day the faithful need to be helped to see more clearly the link between Mary of Nazareth and the faith-filled hearing of God’s word. I would encourage scholars as well to study the relationship between Mariology and the theology of the word.This could prove most beneficial both for the spiritual life and for theological and biblical studies. Indeed, what the understanding of the faith has enabled us to know about Mary stands at the heart of Christian truth. The incarnation of the word cannot be conceived apart from the freedom of this young woman who by her assent decisively cooperated with the entrance of the eternal into time. Mary is the image of the Church in attentive hearing of the word of God, which took flesh in her. Mary also symbolizes openness to God and others; an active listening which interiorizes and assimilates, one in which the word becomes a way of life.
 Propositio 55.
 Cf. Benedict XVI, Post-Synodal Apostolic Exhortation Sacramentum Caritatis (22 February 2007), 33: AAS 99 (2007), 132-133.
Verbum Domini EN 13