| 1. Principal Guidelines | ||||
In devoting themselves to their task, Catholic exegetes have to pay due account to the historical character of biblical revelation. For the two testaments express in human words bearing the stamp of their time the historical revelation communicated by God in various ways concerning himself and his plan of salvation. Consequently, exegetes have to make use of the historical-critical method. They cannot, however, accord to it a sole validity. All methods pertaining to the interpretation of texts are entitled to make their contribution to the exegesis of the Bible. | ||||
In their work of interpretation Catholic exegetes must never forget that what they are interpreting is the word of God. Their common task is not finished when they have simply determined sources, defined forms or explained literary procedures. They arrive at the true goal of their work only when they have explained the meaning of the biblical text as God's word for today. To this end they must take into consideration the various hermeneutical perspectives which help toward grasping the contemporary meaning of the biblical message and which make it responsive to the needs of those who read Scripture today. | ||||
Exegetes should also explain the Christological, canonical and ecclesial meanings of the biblical texts. | ||||
The Christological significance of biblical texts is not always evident, it must be made clear whenever possible. Although Christ established the New Covenant in his blood, the books of the First Covenant have not lost their value. Assumed into the proclamation of the Gospel, they acquire and display their full meaning in the "mystery of Christ" (Eph. 3:4); they shed light upon multiple aspects of this mystery, while in turn being illuminated by it themselves. These writings, in fact, served to prepare the people of God for his coming (cf. Dei Verbum, 14- 16). | ||||
Although each book of the Bible was written with its own particular end in view and has its own specific meaning, it takes on a deeper meaning when it becomes part of the canon as a whole. The exegetical task includes therefore bringing out the truth of Augustine's dictum: "Novum Testamentum in Vetere latet, et in Novo Vetus patet" (�The New Testament lies hidden in the Old, and the Old becomes clear in the New�) (cf. Quaest. in Hept., 2, 73: Collected Works of Latin Church Writers, 28, III, 3, p. 141). | ||||
Exegetes have also to explain the relationship that exists between the Bible and the church. The Bible came into existence within believing communities. In it the faith of Israel found expression, later that of the early Christian communities. United to the living tradition which preceded it, which accompanies it and is nourished by it (cf. Dei Verbum, 21), the Bible is the privileged means which God uses yet again in our own day to shape the building up and the growth of the church as the people of God. This ecclesial dimension necessarily involves an openness to ecumenism. | ||||
Moreover, since the Bible tells of God's offer of salvation to all people, the exegetical task necessarily includes a universal dimension. This means taking account of other religions and of the hopes and fears of the world of today. | ||||