Happy 100th! Happy 50th!

The following is a French speech run through Google translate into English delivered by JP2 in French on Friday, April23, 1993. (The Vatican really should publish the authoritative English translation of this! )
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SPEECH OF THE HOLY FATHER JOHN PAUL II
ON THE OCCASION OF THE CENTENARY OF THE Encyclical
«PROVIDENTISSIMUS DEUS» AND THE FIFTIETH ANNIVERSARY
Of the encyclical "DIVINO AFFLANTE SPIRITUS"
Friday, April 23, 1993
Cardinals, Heads of Diplomatic Missions, Distinguished members of the Pontifical Biblical Commission:
With all my heart I thank Cardinal Ratzinger of the sentiments he has expressed in me with the document prepared by the Pontifical Biblical Commission on the interpretation of the Bible in the Church. With joy, I welcome this document, the result of the collaborative work done on your initiative, Cardinal, and continued with perseverance for many years. It addresses a concern dear to my heart, because the interpretation of Sacred Scripture is of paramount importance for the Christian faith and life of the Church. . "In the holy books, in fact - as we so eloquently reminded the Council - the Father in heaven comes lovingly to meet his children and talks with them, yet the strength and power contained in the word of God is so great that it can serve the Church a support full of vigor and children of the Church the strength of their faith, food for the soul, the pure and permanent spiritual life "[ 1 ]. How to interpret biblical texts for men and women of today has a direct impact on their personal relationship with God and community, and is also closely related to the mission of the Church. It is a vital question that deserves your full attention.
Your job ends at a very opportune time because it gives me the opportunity to celebrate two birthdays with you rich with meaning: the centenary of the encyclical Deus Providentissimus , and the fiftieth anniversary of the encyclical Divino afflante Spiritu , the Both spent Bible questions. On November 18, 1893, Pope Leo XIII , very attentive to intellectual issues, published his encyclical on the study of Sacred Scripture , in order, he wrote, "to promote and recommend" and also to "guide in a way that corresponds better to the needs of the times "[ 2 ]. Fifty years later, Pope Pius XII gave to Catholic scholars, in his encyclical Divino afflante Spiritu , new incentives and new guidelines. Meanwhile, the Papal Magisterium has expressed his constant attention to the problems of scriptural by many speakers. In 1902 Leo XIII established the Biblical Commission in 1909, Pius X founded the Biblical Institute. In 1920, Benedict XV was celebrating the 1500th anniversary of the death of Saint Jerome by an encyclical on the interpretation of the Bible. The strong impulse given to Bible study and found full confirmation in the Second Vatican Council , so that the whole Church benefits. The Dogmatic Constitution Dei Verbum illuminates the work of Catholic scholars and invites pastors and the faithful to eat more diligently the word of God contained in Scripture.
Today I would like to highlight some aspects of the teaching of these two encyclicals and the continuing validity of their orientation through changing circumstances in order to benefit from their contribution.
I. From "Deus Providentissimus" to "Divino Afflante Spiritu"
First, we note between these two documents, one important difference. This is the controversial part - or, more accurately, apologetics - the two encyclicals. In fact, one and the other showing the desire to respond to attacks against the Catholic interpretation of the Bible, but these attacks were not in the same direction. Providentissimus Deus , on the one hand, wants above all to protect Catholic interpretation of the Bible against the attacks of rationalist science, on the other hand, afflante Spiritu Divino is more concerned with defending the Catholic interpretation against attacks that preclude the use of science by scholars and who want to impose a non-scientific interpretation, called "spiritual", the Holy Scriptures.
This radical change in perspective was due, of course, circumstances. Providentissimus Deus appeared in an era marked by virulent polemics against the faith of the Church. The liberal exegesis of these controversies brought strong support, because she used all the resources of science, from textual criticism to geology, through philology, literary criticism, history of religions, archeology and other disciplines yet. By contrast, afflante Spiritu Divino was published shortly after controversy led quite different, especially in Italy, against the scientific study of the Bible. An anonymous pamphlet was widely circulated to warn against what he described as "a very serious danger to the Church and for souls: the system critical and scientific study and interpretation of Sacred Scripture its aberrations and its disastrous aberrations.
In both cases, the reaction of the Magisterium was significant because, instead of sticking to a purely defensive response, he went to the bottom of the problem and showed that - let us note at the outset - the Church's faith in the mystery of the Incarnation.
Offensives against liberal exegesis, who presented the allegations as findings based on the achievements of science, we could have reacted by throwing a curse on the use of science in the interpretation of the Bible and ordering Catholic exegetes to stick to an explanation "spiritual" texts.
Providentissimus Deus does not engage in this direction. On the contrary, the encyclical urges Catholic scholars to gain real scientific expertise in order to outdo their opponents on their own ground. "The first" defense, "she said," is in the study of ancient languages of the East and in the exercise of scientific criticism [ 3 ]. The Church is not afraid of scientific criticism. She distrusts only preconceived opinions that claim to be based on science but, in reality, are surreptitiously science out of its domain.
Fifty years later, in Divino afflante Spiritu , Pope Pius XII can see fertility guidelines issued by Providentissimus Deus : "With better knowledge of biblical languages and everything concerning the East, many ... issues raised at the time of Leo XIII against the authenticity, antiquity, integrity and historical value of the sacred books ... unscrambled and are now resolved "[ 4 ]. The work of Catholic scholars, "who have made correct use of intellectual weapons used by their opponents" [ 5 ], had borne fruit. And it is precisely for this reason that afflante Spiritu Divino was less concerned that Providentissimus Deus by fighting against the positions of the rationalist exegesis.
But it became necessary to respond to attacks from the side of supporters of an exegesis so-called "mystical" [ 6 ], which sought to condemn efforts by the Magisterium of scientific exegesis. How to meet the encyclical? She could stick to highlight the usefulness and even necessity of this effort to defend the faith, which would have favored a sort of dichotomy between scientific exegesis, for external use, and spiritual interpretation reserved for internal use. In Spiritu Divino afflante , Pius XII deliberately avoided going in that direction. Instead, he claimed the close union of the two steps, first by highlighting the "theological" in the literal sense, methodically defined [ 7 ], on the other hand, affirming that to be recognized as the meaning of a biblical text, the spiritual sense must provide guarantees of authenticity. A simple subjective inspiration is not enough. We must show that it is a sense "willed by God himself" a spiritual meaning "given by God" to the text based [ 8 ]. The determination of the spiritual meaning is thus, too, the exegetical science.
Thus we see that despite the great diversity of challenges to face, the two encyclicals fully meet the deepest level. They refuse, one as the other, the break between the human and the divine, between scientific research and the eyes of faith, between the literal and spiritual sense. They appear thus in full harmony with the mystery of the Incarnation.
II. Harmony between Catholic exegesis and the mystery of the Incarnation
The close relationship between the biblical texts inspired by the mystery of the Incarnation was expressed by the Encyclical Divino afflante Spiritu as follows: "As the Word of God has made substantial similar to men in every respect but sin, so the words of God expressed in human language, have been made like human language in all respects, except the error "[ 9 ]. Repeated almost literally by the conciliar Constitution Dei Verbum [ 10 ] This statement highlights a parallel full of meaning.
It is true that writing down the words of God through the charism of inspiration of Scripture, was a first step towards the Incarnation of the Word of God. These words were written, in fact, a stable means of communication and communion between the chosen people and only Lord. On the other hand, thanks to the appearance of these prophetic words, it was possible to recognize the fulfillment of God's plan, when "the Word became flesh and dwelt among us" [ 11 ]. After the heavenly glorification of the humanity of the Word made flesh, again through his written words stay with us is attested stably. In union with the inspired writings of the First Covenant, the inspired writings of the New Covenant is a verifiable means of communication and communion between the people of faith and God, Father, Son and Holy Spirit. This method certainly can not be separated from the river of spiritual life that springs from the Heart of Jesus crucified and spreads through the sacraments of the Church. I It has its own consistency, however, that, precisely, a written text, which is authentic.
Accordingly, the two encyclicals ask Catholic scholars to stay in harmony with the mystery of the Incarnation, the mystery of union between the divine and human existence in a very specific history. The earthly life of Jesus is defined not only by places and dates from the early 1st century Judea and Galilee, but also its roots in the long history of a small nation near the ancient Near East, with its weaknesses and sizes, with his men of God and sinners, with its slow cultural evolution and its political avatars, with its defeats and victories, with its aspirations to peace and the reign of God. The Church of Christ takes seriously the reality of the Incarnation and that is why it attaches great importance to study the "historical-critical" of the Bible. Rather than condemn it, as supporters wanted exegesis "mystical", my predecessors have strongly endorsed. "Artis Criticae disciplinam - wrote Leo XIII - Quipp percipiendae penitus hagiographorum sententiae perutilem, Nobis Vehementer probantibus, nostri (exegetae, scilicet, Catholic) excol [ 12 ]. The same "vehemence" in the approval, the same word ("vehement") are found in Spiritu Divino afflante about searches of textual criticism [ 13 ].
8. Divino afflante Spiritu , we all know, commentators specifically recommended for the study of literary genres used in the Scriptures, going so far as to say that Catholic exegesis has "become convinced that this part of his task can not be neglected without serious damage to Catholic exegesis "[ 14 ]. This recommendation on the desire to understand the meaning of texts with all the accuracy and precision possible and, therefore, in their historical cultural context. A false idea of God and the Incarnation is leading a number of Christians to take an opposite direction. They tend to believe that God is the Absolute Being, every word has an absolute value, independent of all packages of human language. There is therefore no need, according to them, to study these packages make distinctions for which relativized the reach of words. But this is self-delusion and deny, in reality, the mysteries of Scriptural inspiration and the Incarnation, focusing on a false notion of the Absolute. The God of the Bible is not an absolute Being who, crushing everything he touches would eliminate all differences and nuances. Instead, it is the Creator God who created the amazing variety of things "after his kind", as said and repeated the story of Genesis [ 15 ]. Far from destroying the differences, God respects and values [ 16 ]. When expressed in human language, it does not give each phrase a uniform value, but it uses its possible nuances with extreme flexibility and it also accepts the limitations. This makes the task of exegetes so complex, so necessary and so fascinating! Recent advances in linguistic research, literary and hermeneutical led biblical exegesis to add to the study of literary genres, many other points of view (rhetorical, narrative, structuralist), other sciences, like psychology and sociology, have also been utilized. To all this we can apply the deposit as Leo XIII gave members of the Biblical Commission: "it is outside their domain anything that modern research has found the industrious again, on the contrary, that They have an alert mind to adopt without delay what each moment brings useful to biblical exegesis "[ 17 ]. The study of human conditioning of the word of God must be pursued with an endless interest.
9. However, this study is not enough. To maintain consistency of the faith of the Church and the inspiration of Scripture, Catholic exegesis should be careful not to stick to the human aspects of biblical texts. It is also particularly important to help the Christian people to perceive more clearly in these texts the word of God, to better welcome to live in full communion with God. To this end, it is obviously necessary that the interpreter perceives itself in the texts the divine word and it does it is possible that if his intellectual work is supported by a surge of spiritual life.
Without this support, exegetical research remains incomplete, she loses sight of its primary purpose and confined in secondary tasks. It may even become a kind of escape. The scientific study of human aspects of the texts alone can make us forget that the word of God invites everyone to come out of himself to live in faith and charity.
The encyclical Deus Providentissimus recalled in this connection, the special character of the Scriptures and the resulting requirement for interpretation: "The Sacred Books, said she can not be treated as ordinary messages, but they have been dictated by the Holy Spirit himself and content of extreme gravity, mysterious and difficult in many ways, we still need to understand and explain the coming of the Holy Spirit himself, c that is to say, its light and grace, it must surely ask in a humble prayer and keep a sanctified life "[ 18 ]. In a shorter formula, borrowed from St. Augustine, Spiritu Divino afflante expressed the same requirement: "C Orent intellegant! »[ 19 ]. [ 19 ].
Yes, to achieve a fully valid interpretation of the lyrics inspired by the Holy Spirit he must be himself guided by the Holy Spirit, and for that, we must pray, pray hard, ask in prayer the inner light Spirit and obediently accept that light seek love, which alone makes us capable of understanding the language of God, who "is love" [ 20 ]. During the same work of interpretation, we must maintain the highest possible presence of God.
10. Docility to the Holy Spirit produces and reinforces another provision is necessary for the correct orientation of exegesis: fidelity to the Church. The Catholic exegete does not feed the illusion of individualism which suggests that, apart the community of believers, we can better understand the biblical texts. The opposite is true because these texts were not given to individual researchers "to satisfy their curiosity or to provide topics of study and research" [ 21 ], they have been entrusted to the community of believers, the Church of Christ, to nurture faith and guide the life of charity. Respect for this purpose determines the validity of the interpretation. Providentissimus Deus recalled this fundamental truth and observed that, far from embarrassing biblical research, respect for the favors given by the authentic progress [ 22 ]. It is heartening to note that recent studies of hermeneutic philosophy brought confirmation to this view and that scholars of religion have worked in similar perspective, emphasizing, for example, the need to interpret each biblical text as part of the canon of scripture recognized by the Church or being more attentive to the contributions of patristic exegesis.
Being faithful to the Church, this means in effect, placed firmly in the course of the great tradition which, under the guidance of the Magisterium, provided special assistance of the Holy Spirit, recognized the canonical writings as the Word sent by God to his people and has never ceased to ponder and discover the inexhaustible wealth. The Second Vatican Council has further claimed: "Everything about the manner of interpreting Scripture is ultimately subject to the discretion of the Church, which exercises the divinely mandated the Ministry and received to keep the word of God and interpret "[ 23 ].
The fact remains - it is again the Council declares, echoing an assertion Providentissimus Deus - it "belongs to the scholars to seek ... & penetrate and expose the deeper meaning of Holy Scripture, so that through their studies somehow preparatory mature Judgement of the Church "[ 24 ].
11. To better serve this very important task the Church, the scholars will have to remain close to the heart of preaching the word of God, is devoting a portion of their time to this department, maintaining relationships with those who 'exercise and helping them with pastoral exegesis of publications [ 25 ]. They will thus avoid getting lost in the maze of a scientific abstract, the move away from the true meaning of Scripture. Indeed, this sense is not separable from their purpose, which is to put believers in a personal relationship with God.
III. The new document of the Biblical Commission
12. In these views - Deus Providentissimus affirmed - "a vast field of research is open to personal work of each exegete" [ 26 ]. Fifty years later, Spiritu Divino afflante repeated in different words, the same is challenging: "It remains a lot of points, and some very important in the discussion and explanation of which the penetration of spirit and talent of Catholic scholars can and should be exercised freely "[ 27 ].
What was true in 1943 remains so today, because the progress of research has provided solutions to some problems and at the same time, new issues to consider. Exegesis, as in other sciences, the more we push the frontiers of the unknown, the more we broaden the field to explore. Less than five years after the publication of Divino afflante Spiritu , the discovery of the Qumran manuscripts illuminated from one day again a large number of biblical problems and opened other fields of research. Since then, many discoveries have been made and new methods of investigation and analysis have been developed.
13. This change in circumstances which necessitated a reconsideration of the problems. The Pontifical Biblical Commission has embarked on this task and today the fruit of his work, entitled "Interpretation of the Bible in the Church."
What strikes at first sight in this document is the openness in which it was designed. The methods, approaches and readings performed today in exegesis are examined and, despite some serious reservations that it is sometimes necessary to express, it is accepted in almost all of them, the presence of valid elements for a comprehensive interpretation of the biblical text.
For Catholic exegesis does not own method of interpretation and exclusive, but starting with the basic historical-critical, free from philosophical presuppositions or others contrary to the truth of our faith, it uses all the methods current, looking in each the "seed of the Word."
14. Another feature of this synthesis is its balance and moderation. In interpreting the Bible, she knows harmonize diachrony and synchrony, recognizing that both are complementary and indispensable to bring out the truth of the text and to satisfy the legitimate demands of the modern reader.
More importantly, Catholic exegesis does not stick his attention solely to the human aspects of biblical revelation, which is sometimes the fault of the historical-critical method, nor the only divine aspects, as is fundamentalism, and it s to seek to highlight each other, united in the divine "condescension" [ 28 ], which is the foundation of all Scripture.
15. We will finally receive the emphasis in this paper that the biblical word active universally addressed in time and space, to all humanity. If "the words of God ... have been made like human language "[ 29 ], it is to be heard by all. They should not remain distant, "beyond your means or beyond your reach. ... The Word is near you, it is in your mouth and in your heart for you to put into practice [ 30 ].
That is the purpose of interpreting the Bible. If the primary task of exegesis is to reach the true meaning of sacred text or even its various senses, then it must inform the recipient that sense of Scripture is, if possible, every human being.
The Bible is influential over the centuries. A constant process of updating the interpretation fits with the mentality and contemporary language. The practical nature of Now biblical language greatly facilitates this adaptation, but its roots in ancient culture causes more difficulty. We must therefore continually translate biblical thought in contemporary language, for it is expressed in a manner appropriate to the audience. This translation, however, must be faithful to the original, and can not force the text to accommodate them to a reading or approach in vogue at any given time. We must show the splendor of God's word, even if it is "expressed in human words" [ 31 ].
The Bible has been released today on all continents and all nations. But its action to be deeper, there must be a inculturation as the specificity of each people. Perhaps the lesser nations marked by deviances of modern Western civilization they more easily understand the biblical message that those who are already resistant to the action as the word of God because of the excesses of secularization and the mythologizing .
In our time, much effort is needed not only by scholars and preachers, but also extension of biblical thought: they must use every means possible - and there are many now - so that the universality of the biblical message is widely recognized and its saving power can manifest everywhere.
With this document, the interpretation of the Bible in the Church may find a new momentum for the good of the world to bring to light the truth and exalt charity in the third millennium.
Conclusion Conclusion
16. In closing, I have the joy of power, like my predecessors, Leo XIII and Pius XII , Catholic scholars to submit, and you in particular, members of the Pontifical Biblical Commission, both of thanks and encouragement.
Thank you sincerely for the excellent work you do to serve the word of God and God's people: a research, teaching and publication assistance to theology, liturgy of the word and ministry of preaching, initiatives that promote ecumenism and good relations between Christians and Jews participate in the efforts of the Church to meet the aspirations and challenges of the modern world.
To this I add my warm encouragement for the new stage to go. The increasing complexity of the task requires the efforts of all and a broad interdisciplinary collaboration. In a world where scientific research becomes more important in many areas, it is essential that the exegetical science is at a comparable level. This is one aspect of the inculturation of the faith which is part of the mission of the Church, in connection with the reception of the mystery of the Incarnation.
May Christ Jesus, the Word of God incarnate, guide you in your research, it has opened the minds of his disciples to understand the Scriptures [ 32 ]! May the Virgin Mary you serve as a model not only for its generous obedience to the Word of God, but also and primarily by his way of receiving what was said! St. Luke tells us that Mary pondered in her heart the divine words and the events that were taking place, "in symballousa t・Kardia igh [ 33 ]. In reception of the Word, she is the model and the mother of the disciples [ 34 ]. May she teach you to fully accept the word of God, not only by intellectual inquiry, but also your life!
For your work and your work contributes more to shine the light of Scripture, I give you my heart my Apostolic Blessing.

[ 1 ] Dei Verbum , 21. [ 1 ] Dei Verbum , 21.
[ 2 ] Enchiridion Biblicum , 82. [ 2 ] Biblicum Enchiridion, 82.
[ 3 ] Ibid ., 118. [ 3 ] Ibid., 118.
[ 4 ] Ibid ., 546. [ 4 ] Ibid., 546.
[ 5 ] Ibid ., 562. [ 5 ] Ibid., 562.
[ 6 ] Ibid ., 552. [ 6 ] Ibid., 552.
[ 7 ] Ibid ., 251. [ 7 ] Ibid., 251.
[ 8 ] Ibid ., 552-553. [ 8 ] Ibid., 552-553.
[ 9 ] Enchiridion Biblicum , 559. [ 9 ] Biblicum Enchiridion, 559.
[ 10 ] N. [ 10 ] N. 13. 13.
[ 11 ] Jn 1, 14. [ 11 ] Jn 1, 14.
[ 12 ] Lettre Apostolique Vigilantiae , pour la fondation de la Commission biblique, 30 octobre 1902: Enchiridion Biblicum , 142. [ 12 ] Apostolic Letter Vigilantiae for the foundation of the Biblical Commission, October 30, 1902: Enchiridion Biblicum, 142.
[ 13 ] Cf. ibid ., 548. [ 13 ] See ibid., 548.
[ 14 ] Ibid ., 560. [ 14 ] Ibid., 560.
[ 15 ] Cf. Gn chap. [ 15 ] See Genesis chap. I. I.
[ 16 ] CF. 1 Co 12, 18. [ 16 ] FC. 1 Cor 12, 18. 24. 28. 24. 28.
[ 17 ] Vigilantiae : Enchiridion Biblicum , 140. [ 17 ] Vigilantiae: Biblicum Enchiridion, 140.
[ 18 ] Enchiridion Biblicum , 89. [ 18 ] Biblicum Enchiridion, 89.
[ 19 ] Ibid . [ 19 ] Ibid. 569. 569.
[ 20 ] 1 Jn 4, 8. [ 20 ] 1 Jn 4, 8. 16. 16.
[ 21 ] Divino afflante Spiritu : Enchiridion Biblicum , 566. [ 21 ] afflante Spiritu Divino : Biblicum Enchiridion, 566.
[ 22 ] Cf. Enchiridion Biblicum , 108-109. [ 22 ] See Biblicum Enchiridion, 108-109.
[ 23 ] Dei Verbum , 12. [ 23 ] Dei Verbum , 12.
[ 24 ] Dei Verbum , 12; cf. Providentissimus Deus : Enchiridion Biblicum , 109: « ut, quasi praeparato studio, iudicium Ecclesiae maturetur ». [ 24 ] Dei Verbum , 12; cf. Providentissimus Deus : Enchiridion Biblicum, 109 "C, almost praeparato studio Ecclesiae iudicium maturetur.
[ 25 ] Cf. Divino afflante Spiritu : Enchiridion Biblicum , 551. [ 25 ] Cf afflante Spiritu Divino : Biblicum Enchiridion, 551.
[ 26 ] Enchiridion Biblicum , 109. [ 26 ] Biblicum Enchiridion, 109.
[ 27 ] Ibid ., 565. [ 27 ] Ibid., 565.
[ 28 ] Dei Verbum , 13. [ 28 ] Dei Verbum , 13.
[ 29 ] Ibid . [ 29 ] Ibid.
[ 30 ] Dt 30, 11. [ 30 ] Deuteronomy 30, 11. 14. 14.
[ 31 ] Dei Verbum , 13. [ 31 ] Dei Verbum , 13.
[ 32 ] Cf. Lc 24, 45. [ 32 ] See Luke 24, 45.
[ 33 ] Ibid . [ 33 ] Ibid. 2, 19. 2, 19.
[ 34 ] Cf. Jn 19, 27. [ 34 ] See Jn 19, 27.
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