1C h u r c h o f S t M a r y o f t h e A n g e l s

1 1 jan 09, issue 002

T H E L A S T

W O R D

“In the beginning was the Word: the Word was with God and the Word was God…The Word became flesh, he lived among us, and we saw his glory, the glory that he has from the Father as only Son of the Father, full of grace and truth.”

(John 1:1, 14)

The celebration of Christmas just past is really the celebration of the Word becoming flesh – the Incarnation.

As John the Evangelist affirms, the Word of God is not simply ink on a printed page but a person – Jesus Christ. Someone who walked and

talked and breathed, someone who ate and drank, someone who laughed and cried and who had family and friends – a person all of us can truly relate to.

For us, as Christians, this realisation is vitally important, for it then becomes certain that the person of Jesus Christ

– the Word of God made flesh – is the key to unlocking and interpreting the Holy Scriptures. Jesus Christ is the principle – the source and the goal, the beginning and the end – of that seemingly baffling collection of books we call the Bible: without Him there would be no Bible and all that the Bible points towards is Him.

This has significant implications for the way we read and listen to the Holy Scriptures.

Balancing the ApproachOn the one hand, we have the historical-critical approach to understanding the Holy Scriptures. Because the Word of God was made flesh and entered into human history, the mystery of salvation is not mere mythology but true history; since the Holy Scriptures were written within and from a particular historical context, that historical context must be understood. Yet, merely learning about the historical background of Judea and talking about

Jesus Christ is not enough. The Word of God, as revealed in the Bible, is so much more than mere accounts about an individual who lived and died in the past. The Bible reveals the person of Jesus Christ, and in so doing not only recalls the past but confronts the present and points to its fulfilment in the future.

On the other hand, we have the theological-spiritual approach to understanding the Holy Scriptures. Because the Word of God is a person, reading and listening to the Holy Scriptures leads to a personal encounter with Jesus Christ.

Thus, the historical-critical approach to imbibing the Holy Scriptures must be complemented with the theological-spiritual approach: both are equally imperative.

Encountering the PersonThrough the Incarnation in that little town of Bethlehem, the Word of God, through whom all things were made,

was made tangible and communicable, not only in human flesh but also in human language. As such, reading and listening to the Holy Scriptures must lead us not only to talk about Jesus but also to talk with Him and to Him.

This invitation to a personal encounter with the Word raises two particular challenges for us today:

1. The Word of God must be broken and shared. This must lead to a life-giving encounter with others.

2. The breaking and the sharing of the Word of God calls for disciplined appropriation – whether communally through the Seven-Steps Gospel sharing method or individually through the ancient practice of Lectio Divina – by which we allow the Word of God to direct and sustain our lives.

The following articles presented in this issue of KAIROS will attempt to flesh out these twin challenges as we conclude our focus on the Word.

Extracts from Robert Imbelli, God’s Word Transcends its Biblical Embodiment: Jesus Christ is the Full and Final Embodiment of God’s Word, L’Osservatore Romano, 26 Nov 2008

2C h u r c h o f S t M a r y o f t h e A n g e l s

1. How tHEn cAn I concrEtEly EncountEr tHE word?

For many, the Word of God has become a foreign and unfamiliar language in this age of secularism, cynicism, and materialism: our bedrock of beliefs and practices is being eroded, especially in dioceses where rapid socio-economic development have taken or is taking place.

Early catechesis might have instilled some knowledge about Jesus but few have been led to experience a true encounter with Him. Like the townspeople who rejected Jesus and his teachings after recalling earlier – albeit superficial – encounters with Jesus and His family, (Mk 6:1-6), what we think we already know about Him might stand as a hidden obstacle to our growing deeper in faith. Some of us might already be unconscious victims of this phenomenon.

Yet, there are other more obvious obstacles to encountering the Word of God today. In a world where information overload has become normative in daily life, reading has increasingly moved into the recreational sphere where numerous publications now compete with the Bible for readership.

Because of these obstacles, it is imperative that we find ways to encounter the Word of God anew. Other ways – less literal and more visual, less intellectual and more experiential – might be called for to re-introduce the Word of God into our daily lives.

Interestingly, the Gospels supply numerous examples of how we might proclaim, listen, and learn the Word of God. Jesus always accompanied his words with deeds as he cured the sick and healed the suffering. As human beings, we learn through all our senses; we come to understand the Word of God not only through seeing and listening but also through undertaking concrete actions of love for others. This pattern of proclamation and action – of mission and service – remains just as relevant to us today as it did two millennia ago.

Extracts from Archbishop Diarmuid Martin of Dublin, Ireland, ‘A Culture of the Word’, L’Osservatore Romano, 12 Nov 2008

Living as we do in Asia where a plurality of religions strive to coexist peaceably and where inter-religious dialogue is generally governed by non-confrontational small talk, how can we bring the Word of God to those who have neither heard nor want to hear about Jesus Christ?

In other words, how can we bring the Word of God to our schools, offices, banks, hospitals, courts, laboratories, and parliaments – to those places where any serious dialogue about faith has since become taboo? We can claim either ignorance or indifference in this matter, not both.

Step 1: We must accompany our words with deeds. Simply denouncing and refuting the errors of others by assuming the moral high ground does not help matters. Only by nurturing

within ourselves a genuine human concern and Christian commitment for others in concrete situations will the Word of God come to be perceived and experienced as life-giving and life-changing.

Step 2: We must sow the Word of God in human society – by both word and deed – through persuasion, not condemnation. Even in those areas where Christians are unable to reach, Christian inspired principles, beliefs, and practices may be ingrained to work as a dynamic power in history and society, thereby working as leaven in the world.

Even as we acknowledge a special relationship and a shared heritage with Judaism and Islam, it is vital that we try to meet the other major religious traditions on common grounds –

without compromising Christian doctrine or resorting to false syncretistic niceties.

With Buddhism, we share a similar tradition of monasticism as well as similar practices of renunciation and contemplation. With Hinduism, we share a similar understanding of ‘sacrifice’ as well as similar practices of processions, pilgrimages, and fasts. We also share with confucianism a particular regard for the importance of family values, respect for elders, and social order. This is our common ground. Perhaps this is where serious dialogue can begin?

Establishing genuine engagement with these religious traditions through the Word of God is crucial for, when taken together, their adherents count for more than half of the human population.

2. How cAn tHE word of God SPEAk to tHoSE of otHEr fAItHS lIvInG In ASIA?

Extracts from Archbishop Thomas Menamparampil SDB of Guwahiti, India, ‘Rapport among Buddhism, Hinduism, and Confucianism’, L’Osservatore Romano, 12 Nov 2008

KAIROS is a newsletter published by the Adult Faith Formation Office of the Church of St Mary of the Angels.

This synthesis was composed by Nicholas Pang, edited by Lilynne Seah and Basil Dom Kannangara, and reviewed by Fr. John Paul Tan, OFM.

For any inquiries, contributions, or subscriptions please email aff@stmary.sg

For internal circulation only.

3C h u r c h o f S t M a r y o f t h e A n g e l s

Listening to the Word of God must lead one to practicing it according to the social doctrines of the Church.Contrary to common misconceptions, the two are not estranged in-laws but are intimately related as a parent is to a child.

The social doctrines of the Church do not exist in a vacuum – their foundations are grounded upon the teachings and the examples of Jesus Himself, as recounted in the Gospels. Only with the light that Jesus sheds upon our relationships with God and with each other can the social doctrines of the Church be comprehended.

4. wHAt IS lEctIo dIvInA?

Recognising that it is Jesus Christ Himself whom we encounter whenever we read or listen to the Word of God is the first step. Now to widen the stride.

Lectio Divina, or divine reading, is the ancient practice of entering into the Word of God through the prayerful reading of the Holy Scriptures. Although it originated 1700 years ago at the time of the early Church Fathers, its use is still prevalent today amongst Christians – clergy, religious, and laity alike. Before we lose ourselves in the details, certain distinctions must first be made:

1. Lectio Divina is an approach to prayerfully reading the Holy Scriptures – its value lies not in itself as a method but in the biblical text that it reveals as being active and alive.

The Word of God has no due date – it reads and sounds as fresh today as it did in 300 AD. It is not merely an utterance that echoes along the hallowed halls of our basilicas; it is an ongoing conversation between God – who continually invites, exhorts, and forgives – and humanity – who continually struggles to respond. The Holy Scriptures are different from poetry, or music, or other inspiring forms of literature; it is a living Word that relates to every moment in time although it is rooted in a particular historic event.

2. Lectio Divina is never an individualistic exercise. It always takes place within a community of faith: the Church.

3. Lectio Divina is never a passive exercise. It assists and directs us to translate the words that we read and hear and pray into action. Christian faith is not a romantic preoccupation - neither is it another hobby, pastime, or distraction - it is all too real in challenging our attitudes toward others. Our prayerful reading of the Holy Scriptures must bear fruit in action.

Encouraged by both John Paul II and Benedict XVI, Lectio Divina furnishes a framework for all Christians to read the Bible in an authentic way. The ultimate goal of Lectio Divina is to encounter Jesus Christ as we read his Word and allow ourselves to be transformed into his likeness through the workings of the Holy Spirit; as such, the steps need not be followed too rigidly. Should the Word leave an impression upon us, we stop to wait and listen. Although background knowledge of the text may be useful, it is not essential as this is not a method of biblical study.

HEAdlInES: THE HERE AND THE NOW

17 December 2008BINGE DRINKING AN “EMERGING ISSUE IN SINGAPORE”, SAYS HPB

Alicia Wong and Sufian Suderman, Today

5 January 2009FAITH GROUPS HELP STUDENTS

“For the first time, Christians, Buddhists and Muslims have come together to raise funds for needy Institute of Technical Education (ITE) students in the South West district by collecting recyclables.”

Ang Yiying, The Straits Times

6 January 2009 BOY CANED 100 TIMES

“A woman is facing a criminal charge of allegedly standing by while her 10-year-old son was caned about 100 times during a marathon beating in 2007. The 39-year-old woman, who made her second appearance in court yesterday, is accused of handing her husband, the boy’s stepfather, two rattan canes which he used to hit the boy. The child spent eight days in hospital following the two-hourbeating.”

Elena Chong, The Straits Times

QUERY:

How does the Gospel, the Good News of Jesus Christ, challenge me to live out my Christian faith in concrete actions?

Is anyone in my neighbourhood affected by such similar issues?

What can I do to help them?

Where and how can I begin?

In reading, listening, and studying the Holy Scriptures, one is led to discover and to discern social doctrines such as the promotion of justice, the preferential option for the poor, and the principle of the universal destination of goods, oftentimes through the concrete actions of Jesus Himself towards the scribe, the tax-collector, the sinner, the widow, the orphan, and the poor.

Rooted in the Word of God, faith must therefore spring forth and bear fruit in a certain willingness to carry out the social doctrines of the Church.

3. wHAt doES lIStEnInG HAvE to do wItH PrActIcInG?

Extracts from Cardinal Renato Raffaele Martino, President of the Pontifical Council for Justice and Peace, ‘The Word of God and Social Doctrine’, L’Osservatore Romano, 12 Nov 2008

4C h u r c h o f S t M a r y o f t h e A n g e l s

LECTIO Using the example of a Sunday Gospel passage, begin with a prayer asking the Holy Spirit to “lead you into all the truth” (Jn 16:13).

Read the passage slowly and carefully. Avoid looking at commentaries or the other steps.

Underline or note down any words or phrases that stand out with pencil and paper; note down any questions that might arise as well.

Read the passage aloud several times; take time to comprehend the passage. Read commentaries, if any, and reflect on how they might be similar or different from your initial thoughts.

Reading the passage humbly and prayerfully is the basis of Lectio Divina and should not be rushed.

MEDITATIOUse your imagination, picture the passage, enter the scene, and become part of the story.

Look through the eyes of the other characters in the passage, listen to what each says, observe their reactions, imagine how they feel.

Refer back to Jesus constantly – immerse yourself in His words, His actions, His responses, His very person. Come to know Him.

Ask questions that delve deeper into the passage and what God is trying to say to you.

Ask why Jesus reacted or responded in a particular way – try to comprehend His motivations and intentions.

Open yourself, allowing time for silence to listen to His answer. He may reveal something of Himself to you. He might highlight an attitude or behaviour of yours that needs to change. He might show you a promise to encourage and strengthen you. Let the Word of God be a mirror, reflecting to you what the Christian life looks like and how your life needs to change in response.

Discern how the Word relates to and challenges daily life in the family, community, and society.

Meditation deepens our appreciation of the passage and helps us explore its riches.

ORATIOExpress yourself with honesty and pour out your feelings to God.

Either through the words of the psalms or through your own words, enter into conversation with God as you might with a trusted friend.

Respond to how the Word of God has shed light on your life.

Bring the events of your life in your family, community, and society before God.

Speak, listen, and reflect during your conversation with God. Prayer is entering into conversation with God.

CONTEMPLATIOTo help in the interpretation of the Sunday Gospel passage, reflect upon the two accompanying readings. This willenrich your understanding and help you to bring into focus a response you may need to make to God.

Remain still before God and invite Him in, enjoy time in His presence. Allow God to love you and to refresh your soul.

Few words are necessary here.

Contemplation allows the opportunity for intimate communion with God.

REVIEWOnce you have concluded your time of reading, meditating, praying, and contemplating, note down any experiences or thoughts that left an impression on you.

These may be helpful to refer to later.

Extracts from Luke Coppen, ‘A Column that could Change your Life’, The Catholic Herald, 28 Nov 2008

Moving beyond the printed pageGiovanni Bellini, 1505

The 4 steps to Lectio Divina are:

Lectio (reading), Meditatio (meditation),

Oratio (prayer), and Contemplatio (contemplation);

These steps remain fundamental today, although practices might vary.