Even Years: Vatican II, Dogmatic Constitution on Divine Revelation, #3-4
| Deus, per Verbum omnia creans et conservans, in rebus creatis perenne sui testimonium hominibus praebet et, viam salutis supernae aperire intendens, insuper protoparentibus inde ab initio semetipsum manifestavit.
| God, who through the Word creates all things (see John 1:3) and keeps them in existence, gives men an enduring witness to Himself in created realities (see Rom. 1:19-20). Planning to make known the way of heavenly salvation, He went further and from the start manifested Himself to our first parents.
| | Post eorum autem lapsum, eos, redemptione promissa, in spem salutis erexit et sine intermissione generis humani curam egit, ut omnibus, qui secundum patientiam boni operis salutem quaerunt, vitam aeternam daret.
| Then after their fall His promise of redemption aroused in them the hope of being saved (see Gen 3:15) and from that time on He ceaselessly kept the human race in His care, to give eternal life to those who perseveringly do good in search of salvation (see Rom. 2:6-7).
| | Suo autem tempore Abraham vocavit, ut faceret eum in gentem magnam, quam post patriarchas per Moysen et prophetas erudivit ad se solum Deum vivum et verum, providum patrem et iudicem iustum, agnoscendum, et ad promissum Salvatorem expectandum, atque ita per saecula viam Evangelio praeparavit. Postquam vero multifariam multisque modis Deus locutus est in prophetis, novissime diebus istis locutus est nobis in Filio.
| Then, at the time He had appointed He called Abraham in order to make of him a great nation (see Gen. 12:2). Through the patriarchs, and after them through Moses and the prophets, He taught this people to acknowledge Himself the one living and true God, provident father and just judge, and to wait for the Savior promised by Him, and in this manner prepared the way for the Gospel down through the centuries.
Then, after speaking in many and varied ways through the prophets, "now at last in these days God has spoken to us in His Son" (Heb 1:1-2).
| | Misit enim Filium suum, aeternum scilicet Verbum, qui omnes homines illuminat, ut inter homines habitaret iisque intima Dei enarraret.
| For He sent His Son, the eternal Word, who enlightens all men, so that He might dwell among men and tell them of the innermost being of God (see John 1:1-18).
| | Iesus Christus ergo, Verbum caro factum, homo ad homines missus, verba Dei loquitur, et opus salutare consummat quod dedit ei Pater faciendum.
| Jesus Christ, therefore, the Word made flesh, was sent as "a man to men." (3) He "speaks the words of God" (John 3;34), and completes the work of salvation which His Father gave Him to do (see John 5:36; Divine Revelation 17:4).
| | Quapropter ipse, quem qui videt, videt et Patrem, tota sui ipsius praesentia ac manifestatione, verbis et operibus, signis et miraculis, praesertim autem morte sua et gloriosa ex mortuis resurrectione, misso tandem Spiritu veritatis, revelationem complendo perficit ac testimonio divino confirmat, Deum nempe nobiscum esse ad nos ex peccati mortisque tenebris liberandos et ad aeternam vitam resuscitandos.
| To see Jesus is to see His Father (John 14:9). For this reason Jesus perfected revelation by fulfilling it through his whole work of making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious resurrection from the dead and final sending of the Spirit of truth. Moreover He confirmed with divine testimony what revelation proclaimed, that God is with us to free us from the darkness of sin and death, and to raise us up to life eternal.
| | Oeconomia ego christiana, utpote foedus novum et definitivum, numquam praeterbit, et nulla iam nova revelatio publica expectanda est ante gloriosam manifestationem Domini nostri Iesu Christi.
| The Christian dispensation, therefore, as the new and definitive covenant, will never pass away and we now await no further new public revelation before the glorious manifestation of our Lord Jesus Christ (see 1 Tim. 6:14 and Tit. 2:13).
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Odd Years: Ambrose, Commentary on Psalm 118 (Sermón 11, 4-6: CSEL 62, 234-236)
Sanctus et timens
dominum nescit aliud desiderare nisi salutare dei, quod est Christus Iesus.
illum concupiscit, illum desiderat, in illum totis intendit uiribus, illum
gremio mentis fouet, illi se aperit et effundit et hoc solum ueretur, ne illum
possit amittere. itaque quanto maiore desiderio exercitata fuerit anima cupiens
adhaerere salutari suo, tanto magis deficit. ergo ista defectio inminutionem
quidem fragilitatis, sed adsumptionem uirtutis operatur. denique ipse alibi
dicens: sitiuit in te anima mea subiecit infra: adhaesit post te anima mea,
me suscepit dextera tua.
qui enim sitit, cupit
semper adhaerere fonti nec aliud nisi aquam sibi expetere et contingere
uidetur, ut ipso pascatur affectu. suscipiens ergo dextera [tua] animam meam et
de sua uirtute mihi inpertiens facit eam esse quod non erat, ut dicat: uiuo
autem iam non ego, uiuit autem in me Christus. disce autem etiam exemplo
defectionem istam nimiae esse cupiditatis: concupiscit, inquit, et deficit
anima mea in atria domini. ante concupiscens, inquit, et quasi totam se
effundens in concupiscentiam longo fine suspensa defectione dissoluitur.
denique quomodo deficiat anima in salutare dei, Hieremias docet: et factum
est, inquit, in corde meo ut ignis ardens flammans in ossibus meis, et
dissolutus sum undique et ferre non possum. hoc igitur inflammatus desiderio
ait Dauid: defecit in salutare tuum anima mea, et in uerbum tuum speraui...
Sperauit autem in
uerbum quod praedicatum est esse uenturum, quod potest intellegi de deo uerbo.
aut certe in uerbum sperauit qui uerbo caelesti credidit, quo domini nostri
Iesu Christi adnuntiatur aduentus uel quo eius gloria declaratur. ergo propheta
considerans quae legerat et cernens quod, cum adesset corpori uelut quibusdam
ligatus huius uinculis uitae, aberat a salutare dei, concupiscebat desiderabat
deficiebat et toto dissoluebatur affectu, ut totus illius fieret quod
desiderabat, sicut etiam ipse in posterioribus dicit: effundo in conspectu
eius orationem meam, tribulationem meam ante ipsum pronuntio in deficiendo ex
me spiritum meum. deficit enim eius spiritus, immo ab eo deficit spiritus suus
qui se ipsum negat, ut adhaereat Christo. unde semitae eius cognoscuntur a
domino, quia non sunt carnis, sed Christi semitae.
Etenim requirentium deum uia Christus est.
et nos igitur illud concupiscamus aeternum, illud salutare dei; non
concupiscamus pecuniam quam auarissimi concupiscunt... adtollatur igitur anima
nostra deficiens suis uiribus, ut adhaereat salutari dei qui est Christus
dominus Iesus, quod interpretatione dicitur domini salus. ipse est enim
salus, ueritas, uirtus atque sapientia. qui igitur deficit sibi, ut uirtuti
adhaereat, amittit quod suum est, accipit quod aeternum est.
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