Verbum Domini §7

The analogy of the word of God

7. In the light of these considerations, born of meditation on the Christian mystery expressed in the Prologue of John, we now need to consider what the Synod Fathers affirmed about the different ways in which we speak of “the word of God”. They rightly referred to a symphony of the word, to a single word expressed in multiple ways: “a polyphonic hymn”.[17] The Synod Fathers pointed out that human language operates analogically in speaking of the word of God. In effect, this expression, while referring to God’s self-communication, also takes on a number of different meanings which need to be carefully considered and related among themselves, from the standpoint both of theological reflection and pastoral practice. As the Prologue of John clearly shows us, the Logos refers in the first place to the eternal Word, the only Son, begotten of the Father before all ages and consubstantial with him: the word was with God, and the word was God. But this same Word, Saint John tells us, “became flesh” (Jn 1:14); hence Jesus Christ, born of the Virgin Mary, is truly the Word of God who has become consubstantial with us. Thus the expression “word of God” here refers to the person of Jesus Christ, the eternal Son of the Father, made man.

While the Christ event is at the heart of divine revelation, we also need to realize that creation itself, the liber naturae, is an essential part of this symphony of many voices in which the one word is spoken. We also profess our faith that God has spoken his word in salvation history; he has made his voice heard; by the power of his Spirit “he has spoken through the prophets”.[18] God’s word is thus spoken throughout the history of salvation, and most fully in the mystery of the incarnation, death and resurrection of the Son of God. Then too, the word of God is that word preached by the Apostles in obedience to the command of the Risen Jesus: “Go into all the world and preach the Gospel to the whole creation” (Mk 16:15). The word of God is thus handed on in the Church’s living Tradition. Finally, the word of God, attested and divinely inspired, is sacred Scripture, the Old and New Testaments. All this helps us to see that, while in the Church we greatly venerate the sacred Scriptures, the Christian faith is not a “religion of the book”: Christianity is the “religion of the word of God”, not of “a written and mute word, but of the incarnate and living Word”.[19] Consequently the Scripture is to be proclaimed, heard, read, received and experienced as the word of God, in the stream of the apostolic Tradition from which it is inseparable.[20]

As the Synod Fathers stated, the expression “word of God” is used analogically, and we should be aware of this. The faithful need to be better helped to grasp the different meanings of the expression, but also to understand its unitary sense. From the theological standpoint too, there is a need for further study of how the different meanings of this expression are interrelated, so that the unity of God’s plan and, within it, the centrality of the person of Christ, may shine forth more clearly.[21]

[17] Instrumentum Laboris, 9.

[18] Nicene-Constantinopolitan Creed: DS 150.

[19] Saint Bernard of Clairvaux, Homilia super missus est, IV, 11: PL 183, 86B.

[20] Cf. Second Vatican Ecumenical Council, Dogmatic Constitution on Divine Revelation Dei Verbum, 10.

[21] Cf. Propositio 3.