| 1. Principles | ||||
Actualization rests on the following basic principles: Actualization is possible because the richness of meaning contained in the biblical text gives it a value for all time and all cultures (cf. Is. 40:8; 66:18-21; Mt. 28: 19-20). The biblical message can at the same time both relativize and enrich the value systems and norms of behavior of each generation. | ||||
Actualization is necessary because, although their message is of lasting value, the biblical texts have been composed with respect to circumstances of the past and in language conditioned by a variety of times and seasons. To reveal their significance for men and women of today, it is necessary to apply their message to contemporary circumstances and to express it in language adapted to the present time. This presupposes a hermeneutical endeavor, the aim of which is to go beyond the historical conditioning so as to determine the essential points of the message. | ||||
The work of actualization should always be conscious of the complex relationships that exist in the Christian Bible between the two testaments, since the New Testament presents itself, at one and the same time, as both the fulfillment and the surpassing of the Old. Actualization takes place in line with the dynamic unity thus established. | ||||
It is the living tradition of the community of faith that stimulates the task of actualization. This community places itself in explicit continuity with the communities which gave rise to Scripture and which preserved and handed it on. | ||||
In the process of actualization, tradition plays a double role: On the one hand, it provides protection against deviant interpretations; on the other hand, it ensures the transmission of the original dynamism. | ||||
Actualization, therefore, cannot mean manipulation of the text. It is not a matter of projecting novel opinions or ideologies upon the biblical writings, but of sincerely seeking to discover what the text has to say at the present time. The text of the Bible has authority over the Christian church at all times, and, although centuries have passed since the time of its composition, the text retains its role of privileged guide not open to manipulation. The magisterium of the church "is not above the word of God, but serves it, teaching only what has been handed on, by divine commission, with the help of the Holy Spirit, the church listens to the text with love, watches over it in holiness and explains it faithfully" (Dei Verbum, 10). | ||||