Informasi Mata Kuliah Pastoral Kitab Suci Semester Gasal 2020/2021

BIBLICAL PASTORAL

FIRST WORK

SECOND WORK

THIRD MEETING

In our first and second work we understand ‘what’ is ‘Scripture’, ‘who’ is a ‘pastor’ and ‘how’ to have ‘bible animation’. From ‘what’ we move to ‘who’ reveals, speaks, acts in the Scripture. The meaning of the Scripture: human word and God’s word work together in the singularity of historical events and the eternity, along the way through time, to which the past, the present and the future belong.

1.1. A biblical pastor has the Scripture with a division:

1.1. a. The OT Torat (Five books of Moses, Pentateukh) containing stories from the creation: six days-sabbath, Adam-Eve, Ish-Ishah, the genealogy, the patriarchs: Abram to Abraham, the covenant, Hagar-Ismael Genesis 16:4.12; Isaac, Jacob-Israel Genesis 32:28-29, the twelves tribes, the chosen people: Egypt, pasah, plagues, exodus, in the desert. Sinai (Theophany and Decalogue), the entrance to the promised land with ‘herem law’, from theocracy to monarchy, the prophets, the wise, the division of the kingdom, the deportation/exile, the return and restoration, Maccabees with orthodoxy-orthopraxy, the apocalyptics, the end of the first covenant.

The NT Torat (4 gospels and The Acts (Praxeis) of the Apostles) containing the infancy

narratives, the life of Jesus, his teachings, parabole, allegoria, dunameis, the passion-

resurrection narratives, then the birth and life of the ‘ecclesia’, the letters and apocalypse.

1.1. b. The Torat containing also the laws (Torat in the first meaning): the decalogue (Exodus 20:1-17. Deuteronomy 5:11-21; cf Deuteronomy 27:11-26; the sanctuary code (Ex 23:20-33; 34:1- 28); the book of the covenant (Ex 20:22-23.33); the deuteronomic code (Dt 5:1-28.89; the code of sanctity (Leviticus 17:1-26.46); the priestly code (Ex 25-31; 35-40. Lev 1-16; Numerus 5-9; 27-36). The distinct law contained in this code, even if we do not subdivide them amount to over 300. There are 613 (written and oral laws): 365 prohibitions, 248 commands.

Matthew 5:17 Jesus came to complete (to make full) the law (Torat) and the prophets (pars

pro toto = the part for the whole Scripture) as Jesus in Luke 24: 27 ‘Moses’ (Torat) and

‘prophets then in verse 44: ‘The Law of Moses’, the ‘Prophets’ and the ‘Psalms’.

The first commandment was combined by Jesus (Dt 5:5; Lev 19:18). In Mark: the question,

answer and repetition, in Matt: Jesus is a teacher,

Thesis-antithesis-synthesis in Mat). Et cetera (and so on). the prophets interpret the Torat first of all in a frontal (frons, a Latin word), also convince, then predict (foretell).

Also in NT there are also prophecies from Jesus eg = exempli gratia = for example in Mat 23:13-36

the sevenfold indictment of Scribes and Pharisees = Woe = in Indonesian ‘wahai’. Then the

prophecies of the apostles).

1.2. The wisdom applied the Torat interpreted by the prophets. In wisdom current, the process is to think with the heart and to feel with the brain. The Proverbs (Amsal-Msl, Kohelet (Ecclesiastes), Sirach (Ecclesiasticus) and Wisdom of Solomon. They contain more than 1500 proverbs.

The NT wisdom in parabole, allegoria of Jesus. Then in letters

1.3. Apocalypse: the destruction by evil forces then the restoration by the Pantokrator. In Isaiah 24-27, Joel 2-3, Daniel 7.

NT apocalypse in the gospels, in letters and the Book of Apocalypse par excellence.

The Second Vatican Council in Dei Verbum no. 21: In the sacred books the Father who is in heaven comes lovingly to meet his children, and talks with them. And such is the force and power of the word of God that it can serve the church as her support and vigor, and the children of the Church as strength for her faith, food for the soul, and a pure and lasting source of spiritual life.

2.1. The biblical pastor interprets the Scripture. The interpretation of sacred Scripture is of capital (caput, a Latin word means ‘head’) importance for the Christian faith and the church’s life. The Pontifical Biblical Commission had a document “The Interpretation of The Bible in the Church”, presented to the pope John Paul II on April 23, 1993, during the course of an audience commemorating the centenary of the encyclical of Leo XIII Providentissimus Deus that protects Catholic interpretation of the Bible from the attacks of rationalistic science; and the fiftieth anniversary of the encyclical of Pius XII Divino Afflante Spiritu, defends Catholic interpretation that wants to impose non-scientific, so called ‘spiritual’ interpretation of Scripture,’ mystical’ exegesis. Both encyclicals dedicated to Biblical studies

2.2. The Harmony between Catholic Exegesis and the Mystery of the Incarnation. DAS: “Just as the substantial Word of God became like men in every respect except sin, so too the words of God, expressed in human languages, became like human language in every respect except error”.

Joint in the inspired writings of the first covenant, the inspired writings of the new covenant are

a veritable means of communication and communion between the believing people of God, The

Father, Son and Holy Spirit.

2.3. PD and DAS require that Catholic exegetes remain in full harmony with the mystery of the Incarnation, a mystery of union of the divine and the human in a determinate historical life. The earthly life of Jesus is not defined only by the places and dates at the beginning of the first century in Judea and Galilea, but also by the deep roots in the long history of a small nation of the ancient Near East, with its weaknesses and its greatness, with its men-women of God and its sinners, with its slow cultural evolution and its political misadventures, with its defeats and its victories, with its longing for peace and the kingdom of God. The Church of Christ takes the realism of the incarnation seriously, and this is why she attaches great importance of the “historico-critical” study of the Bible. Cf. The genealogy in Mat 1: 14 generations = 6x7, Jesus the perfect, the 7^th. There are faithful people but also faithless with ‘damnatio memoriae’: the damaging of memory for those evil and unbelieving ones.

2.4. DAS recommended that exegetes study the literary genres to understand the meaning of the texts with all accuracy and precision possible and, thus, in their historical, cultural context. The story, the law, the prophecy, the wisdom, the poem, the psalm, the gospel from ‘besorah’ in Hebrew with positive-negative meaning then translated in Greek with euanggelion with both meanings until the second Isaiah becomes eu (good) aggelion (news) understood theologically that was taken by the NT. Euaggelion tertamorfon – synopsis, the letters, the hymn, apocalypse.

2.5. Although God expresses himself in human language, God does not give each expression a uniform value, but uses its possible nuances with extreme flexibility and likewise accepts its limitations.

2.6. The recent progress in linguistic, literary and hermeneutical research have led biblical exeges to add many other points of view (rhetorical, narrative, structuralist) to the study of literary genres; other human sciences, such as psychology and sociology, have likewise been employed.

2.7. Nevertheless this study is not enough. In order to respect the coherence of the church’s faith and of scriptural inspiration, Catholic exegesis must be careful not to limit itself to the human aspects of the biblical texts. First and foremost, it must help the Christian people more dearly perceive the word of God in these texts so that they can better accept them in order to live in full communion with God. To this end it is obviously necessary that the exegete himself perceive the divine word in the texts. He can do this only if his intellectual work is sustained by a vigorous spiritual life, a docility to the Holy Spirit. DAS borrowed a formula from St. Augustine: “Orent ut intellegant”.

2.8. This docility produces and reinforces another attitude to have exegesis: the fidelity to the Church. The biblical texts have been given to ‘ecclesia’, the community of believers not to individuals. Being faithful to the Church means finding place in the mainstream of the great tradition, that under the guidance of the magisterium, assured by the Holy Spirit’s special assistance, has recognized the canonical writings as the word addressed by God to his people and has never ceased meditating them and discovering their inexhaustible riches. (DV no. 12). A pastoral exegesis. (*The first canon: Palestine, the second: Alexandrinian, the canon of NT, the ‘textus receptus’.