Gandang Hapon po.
Ito po yung excerpt mula sa "[Link available to registered users only. Click here to register.]" (The Pontifical Biblical Commission) na inilimbag noong 24 ng Mayo, 2001, at pati narin sa librong isinulat ni Pope Benedict XVI na "[Link available to registered users only. Click here to register.]," Ignatius Press, 2002, pp. 206-210. Ito po yung mga nabanggit na section[s] at articles dun sa video; lalagyan ko po ng bilang (oras kung kailan lumabas) para mabasa po kung saan bahagi ito lumabas.
(1) The Pope Benedict XVI Denies Jesus is the Christ (Messiah)
Ito po yung orihinal na transcript nung dokumento; kung babasahin sa orihinal na konteksto:
The Unity of God's Plan and the Idea of Fulfilment
21. The basic theological presupposition is that God's salvific plan which culminates in Christ (cf. Ep 1:3-14) is a unity, but that it is realised progressively over the course of time. Both the unity and the gradual realisation are important; likewise, continuity in certain points and discontinuity in others. From the outset, the action of God regarding human beings has tended towards final fulfilment and, consequently, certain aspects that remain constant began to appear: God reveals himself, calls, confers a mission, promises, liberates, makes a covenant. The first realisations, though provisional and imperfect, already give a glimpse of the final plenitude. This is particularly evident in certain important themes which are developed throughout the entire Bible, from Genesis to Revelation: the way, the banquet, God's dwelling among men. Beginning from a continuous re-reading of events and texts, the Old Testament itself progressively opens up a perspective of fulfilment that is final and definitive. The Exodus, the primordial experience of Israel's faith (cf. Dt 6:20-25; 26:5-9) becomes the symbol of final salvation. Liberation from the Babylonian Exile and the prospect of an eschatological salvation are described as a new Exodus.41 Christian interpretation is situated along these lines with this difference, that the fulfilment is already substantially realised in the mystery of Christ.
The notion of fulfilment is an extremely complex one,42 one that could easily be distorted if there is a unilateral insistence either on continuity or discontinuity. Christian faith recognises the fulfilment, in Christ, of the Scriptures and the hopes of Israel, but it does not understand this fulfilment as a literal one. Such a conception would be reductionist. In reality, in the mystery of Christ crucified and risen, fulfilment is brought about in a manner unforeseen. It includes transcendence.43 Jesus is not confined to playing an already fixed role — that of Messiah — but he confers, on the notions of Messiah and salvation, a fullness which could not have been imagined in advance; he fills them with a new reality; one can even speak in this connection of a “new creation”.44 It would be wrong to consider the prophecies of the Old Testament as some kind of photographic anticipations of future events. All the texts, including those which later were read as messianic prophecies, already had an immediate import and meaning for their contemporaries before attaining a fuller meaning for future hearers. The messiahship of Jesus has a meaning that is new and original.
The original task of the prophet was to help his contemporaries understand the events and the times they lived in from God's viewpoint. Accordingly, excessive insistence, characteristic of a certain apologetic, on the probative value attributable to the fulfilment of prophecy must be discarded. This insistence has contributed to harsh judgements by Christians of Jews and their reading of the Old Testament: the more reference to Christ is found in Old Testament texts, the more the incredulity of the Jews is considered inexcusable and obstinate.
Insistence on discontinuity between both Testaments and going beyond former perspectives should not, however, lead to a one-sided spiritualisation. What has already been accomplished in Christ must yet be accomplished in us and in the world. The definitive fulfilment will be at the end with the resurrection of the dead, a new heaven and a new earth. Jewish messianic expectation is not in vain. It can become for us Christians a powerful stimulant to keep alive the eschatological dimension of our faith. Like them, we too live in expectation. The difference is that for us the One who is to come will have the traits of the Jesus who has already come and is already present and active among us.
(41) Is 35:1-10; 40:1-5; 43:1-22; 48:12-21; 62.
(42) Cf. below II B.9 and C, nos 54-65.
(43) “Non solum impletur, verum etiam transcenditur”, Ambroise Autpert, quoted by H. de Lubac, Exégèse médiévale, II.246.
(44) 2 Co 5:17; Ga 6:15.
Contribution of Jewish reading of the Bible
22. The horror in the wake of the extermination of the Jews (the Shoah) during the Second World War has led all the Churches to rethink their relationship with Judaism and, as a result, to reconsider their interpretation of the Jewish Bible, the Old Testament. It may be asked whether Christians should be blamed for having monopolised the Jewish Bible and reading there what no Jew has found. Should not Christians henceforth read the Bible as Jews do, in order to show proper respect for its Jewish origins?
In answer to the last question, a negative response must be given for hermeneutical reasons. For to read the Bible as Judaism does necessarily involves an implicit acceptance of all its presuppositions, that is, the full acceptance of what Judaism is, in particular, the authority of its writings and rabbinic traditions, which exclude faith in Jesus as Messiah and Son of God.
As regards the first question, the situation is different, for Christians can and ought to admit that the Jewish reading of the Bible is a possible one, in continuity with the Jewish Sacred Scriptures from the Second Temple period, a reading analogous to the Christian reading which developed in parallel fashion. Both readings are bound up with the vision of their respective faiths, of which the readings are the result and expression. Consequently, both are irreducible.
On the practical level of exegesis, Christians can, nonetheless, learn much from Jewish exegesis practised for more than two thousand years, and, in fact, they have learned much in the course of history.45 For their part, it is to be hoped that Jews themselves can derive profit from Christian exegetical research.
(45) Cf. the document of the Pontifical Biblical Commission, The Interpretation of the Bible in the Church, I.C.2.: “Approach through Recourse to Jewish Traditions of Interpretation”.
Ito po yung nakabasa sa konteksto nung libro; may kasama pong tanong yun,
Heto po yung link sa librong "[Link available to registered users only. Click here to register.]" ni Pope Benedict XVI, pp. 53-54. Pakibasa nalang po by context, at kung aling mga salita/parirala ang nawala o inalis sa naturang bahagi ng video.
Ganun din po pakibasa nalang po [Link available to registered users only. Click here to register.], by context po yung sinabi ni Pope Benedict XVI sa God and The World.
Ito muna po sa ngayon, sa susunod muli po pag-may oras pong manuod ng video bumagal na po kasi. Nga po pala sa mga interesadong basahin yung librong "Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration" ni Pope Benedict XVI download nyo nalang po yung attachment. Salamat.