Dei Verbum Quotes

In the, Dei Verbum, there is a great statement of Vatican II: The bible is the word of god but in the words of men.

Qui Verbum Dei contempserunt, eis auferetur etiam verbum hominis.

While emphasizing the unity in origin and in process between Scripture and tradition, Dei verbum 10 also insists that “it is not from Sacred Scripture alone that the Church draws her certainty about all revealed truth.” The church is a living institution making its way as a pilgrim people within the ever-changing course of human history. Therefore it must draw upon the treasures of both Scripture and tradition to respond to the challenges of new historical circumstances.

Both Christ and Scripture, says the Second Vatican Council, are given "for the sake of our salvation" (Dei Verbum 11), and both give us God's definitive revelation of himself. We cannot, therefore, conceive of one without the other: the Bible without Jesus, or Jesus without the Bible.

Ego audio Domine. Animus humilis igitur sub potenti manu Dei est. Mundus sum ego, et absque delicto immaculatus. Verbum vester in me caro et ferrum erit.

Il Custos serve la Verità e null'altro. Egli non serve né se stesso, né la legge, né l'umanità. — Sacro Codice dell'Ordine dei Custos

El Magisterio del Papa y los obispos de ninguna manera pueden recibir autoridad de un dicasterio romano, incluso apelando a la voluntad personal (voluntarista) del Papa gobernante actual, para complementar, reducir, corregir o hacer compatible con el sentido común o con las ideologías actuales lo que ha sido revelado de una vez por todas en Cristo y presentado normativamente en la doctrina de los apóstoles (Hechos 2:42) para todo tiempo. Los dos dogmas papales del Concilio Vaticano I (infalibilidad, primacía de jurisdicción) no permiten tal interpretación que rompería la hermenéutica de la fe católica. De hecho, la contradicen directamente. No hay margen para sugerir nada en la declaración definitiva del Concilio Vaticano II (Dei Verbum 10).

La opinión gnóstica de que una pequeña élite tiene acceso especial al Espíritu Santo o que, de manera mitológica, el Espíritu Santo habla a través del 'pueblo sano de la gente sencilla e intelectualmente incorrupta' (el 'espíritu popular' de los románticos) no tiene nada que ver con la fe católica. Solo hay un único tesoro de la Palabra de Dios, que se encuentra en la Sagrada Escritura y que, en el contexto de la Tradición Apostólica, es completamente conservado y fielmente interpretado por toda la Iglesia bajo la guía del Sagrado Magisterio (cf. Dei Verbum 1-10; Lumen Gentium 25).

El Magisterio del Papa y los obispos de ninguna manera pueden recibir autoridad de un dicasterio romano, incluso apelando a la voluntad personal (voluntarista) del Papa gobernante actual, para complementar, reducir, corregir o hacer compatible con el sentido común o con las ideologías actuales lo que ha sido revelado de una vez por todas en Cristo y presentado normativamente en la doctrina de los apóstoles (Hechos 2:42) para todo tiempo. Los dos dogmas papales del Concilio Vaticano I (infalibilidad, primacía de jurisdicción) no permiten tal interpretación que rompería la hermenéutica de la fe católica. De hecho, la contradicen directamente. No hay margen para sugerir nada en la declaración definitiva del Concilio Vaticano II (Dei Verbum 10)

The Reformers held to a high view of the Bible’s inspiration. The Bible is the Word of God, the verbum Dei, or the voice of God, the vox Dei. For example, John Calvin writes: When that which professes to be the Word of God is acknowledged to be so, no person, unless devoid of common sense and the feelings of a man, will have the desperate hardihood to refuse credit to the speaker. But since no daily responses are given from heaven, and the Scriptures are the only records in which God has been pleased to consign his truth to perpetual remembrance, the full authority which they ought to possess with the faithful is not recognized, unless they are believed to have come from heaven, as directly as if God had been heard giving utterance to them.1 “As if” does not mean Calvin believed that the Bible had dropped down from heaven directly or that God himself wrote the words on the pages of Scripture. Rather “as if” refers to the weight of divine authority that attends the Scriptures.

Whoever is on the level of the personal unconscious has still a sort of luminosity on top from the sun, but down below it is all moonshine: treacherous, poisonous, evil, not to be trusted. And if you expose this thing on a higher level, you are not only exposed but a victim also. That is what Nietzsche does, not realizing at all. He is quite naive about it: to produce that chapter about the Pale Criminal is really a tremendous naivete. And probably you have noticed that it is profoundly disturbing because it is true, but it should not be told in the daylight, but only told in the night under the seal of secrecy. This idea was by no means strange to Nietzsche. In another place he speaks of the secret teaching in the temples, and how the initiants were put through many degrees in their initiation, harder and harder, always more cruel and more difficult, complete abnegation and mortification and God knows what; and then comes the last ceremony where the grand master himself receives the initiant who of course expects something extraordinary. But the grand master says, "Everything is allowed. Before, everything was forbidden but now everything is allowed." And that means complete licentiousness. This is of course a legend, but it has a kernel of truth: namely, it reverses the values of consciousness, exchanges the values of consciousness for their opposite, absolute shadow. Of course, for that to be said on the surface is criminal, but five hundred or a thousand meters down in the depths, it is a truth. But we cannot imagine what kind of truth it is because we don't know how things look at that depth; it is a truth of the darkness. There are really organized mysteries in which the ultimate teaching is of such a nature; therefore the principle of these mysteries — I am now quoting facts, this is not my imagination — is: Gloria dei est celare verbum, meaning, it is the glory of God to conceal the word. That is the motto of the highest degree of Knights Templars, a contradiction of the more Christian ideas in the lower stages. We say the glory of God is to preach the word; our mysteries are called sacramenta, which means the mysteries of the divine word, and to preach the word is our duty. Yet in the highest degree of initiation it is the glory of God to hide the word. And why? Because, bring it up and the people will be dumbfounded — and worse, they will be misled. Jung, C. G.. Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939. Two Volumes: 1-2, unabridged (Jung Seminars) (p. 482-483). Princeton University Press.

Put simply, there are two images of the Church: the Church that evangelizes and comes out of herself, the Dei Verbum religiose audiens et fidenter proclamans [“the Church that religiously heeds and faithfully proclaims the word of God”], or the worldly Church that lives within herself, of herself, for herself.