Reading from the letter of Saint Paul the Apostle to the Romans

Brothers and sisters, everything that was written in the past was written for our instruction, so that through endurance and the encouragement of the Scriptures we might have hope. May the God of endurance and encouragement grant you to live in harmony with one another in Christ Jesus, so that with one heart and one voice you may glorify the God and Father of our Lord Jesus Christ.

Therefore welcome one another, just as Christ has welcomed you, for the glory of God. For I tell you, Christ served the Jews because of loyalty of God, to fulfill the promises made to our fathers; as for the pagan nations, it is because of his mercy that they glorify God, as the Scripture says: Therefore I will praise you among the nations, I will sing praises to your name.

Embracing the universal: when Christ breaks down the walls of division

A dive into Romans 15 to discover how Scripture nourishes hope and transforms our way of welcoming others.

In this passage of his letter to the Romans, Paul unfolds a revolutionary vision that resonates with undiminished power even today. He addresses communities torn between Jews and converted Gentiles, between ancestral traditions and the newness of the Gospel. His message transcends centuries to reach all those who seek to live an authentic faith in a fragmented world. The apostle invites us to discover how the ancient Scriptures illuminate our present, how perseverance breeds hope, and above all, how mutual acceptance becomes the visible sign of Christ's work, which unites all humanity.

We will begin by exploring the historical and theological context of this passage, then analyze the interplay between Scripture, hope, and unity. Next, we will delve into three essential dimensions: welcoming as an imitation of Christ, the universality of salvation, and communal transformation. Finally, we will draw upon Christian tradition and offer concrete suggestions for embodying this message.

The breeding ground of a community in tension

The Epistle to the Romans represents Paul's theological testament, written around 57 or 58 AD, probably from Corinth, as he prepared to travel to Jerusalem. The Roman community, which he did not found and did not know personally, was experiencing profound tensions between believers of Jewish origin and those from paganism. This difficult coexistence reflects a crucial question for the nascent Church: how can these two worlds form one body in Christ without one having to renounce its identity for the benefit of the other?.

The passage we are considering is located in the parenetic section of the letter, that is, the part devoted to practical exhortations. After developing the main points of his theology of salvation in the preceding chapters, Paul now addresses the concrete consequences of this doctrine in community life. He has just dealt with dietary issues and holidays, contentious topics that divide the community. Believers of Jewish origin maintain strict dietary practices and observe the Sabbath, while Gentile Christians do not feel bound by these precepts.

This historical context illuminates the urgency of Paul's message. The unity of the Church is not merely a pious ideal, but an existential necessity that underpins the very credibility of the Gospel. If those who proclaim reconciliation with God through Christ cannot themselves live in reconciliation, what witness do they offer to the world? Paul knows that the issue goes far beyond ritual or dietary matters. It touches the very heart of Christian revelation: Has God truly torn down the wall of separation between peoples, or does the Gospel remain trapped in old categories?.

The apostle begins by stating that the ancient Scriptures, those we call the Old Testament, were written to instruct the believers of his time. This statement may seem obvious, but it carries considerable theological weight. Paul is not saying that these texts belong to the past or that they concern only the Jewish people. On the contrary, they remain alive and relevant for everyone, Jews and Gentiles alike. The promises made to the patriarchs, the psalms of praise, the prophecies of a universal gathering: all of this retains a burning relevance.

This instruction from Scripture is not aimed at the mere accumulation of knowledge. It produces perseverance and comfort, two essential elements of the journey of faith. Perseverance refers to the ability to hold firm despite trials, misunderstandings, and temptations to discouragement. Comfort evokes the divine consolation that sustains the believer in difficult times. Both lead to hope, that theological virtue that directs one's entire existence toward the divine promise.

Paul then continues with a prayer-wishing characteristic of his epistolary style. He invokes the God of perseverance and comfort to grant the Romans the grace to be in harmony with one another according to Christ Jesus. This formulation deserves attention: harmony does not arise from human consensus or diplomatic compromise, but from a gift of God. Moreover, this harmony must be modeled on Christ himself.’Christian unity It does not erase differences, but it transcends them into a deeper communion.

Scripture as the matrix of communal hope

At the heart of this passage unfolds a spiritual dynamic of unexpected richness. Paul establishes an organic link between Scripture, perseverance, comfort, and hope. This is not simply a list of Christian virtues, but the description of a process of communal transformation that begins with the Word of God and culminates in unanimous praise.

Scripture occupies a foundational place in this dynamic. By affirming that everything written in the past was written for our instruction, Paul effects a hermeneutical revolution. Ancient texts are not relics of the past, but living words that speak to each generation of believers. This Christological and ecclesial reading of the Old Testament enabled the first Christians to discover everywhere the traces of Christ and the announcements of his work. The promises made to Abraham find their fulfillment in the community gathered around Christ. The psalms of praise become the prayer of the Church that celebrates mercy divine towards all peoples.

This scriptural instruction fosters perseverance, a virtue so necessary in times of trial and tension. The first Christians lived under the threat of persecution in often hostile societies. Internal tensions between different cultural groups could have fragmented the fledgling communities. The diligent reading of Scripture provided an anchor, a stable point of reference that allowed them to weather the storms without losing their way. It reminded them that God had always been faithful to his promises, that he had already delivered his people from seemingly hopeless situations.

Comfort accompanies this perseverance. It is not a superficial consolation that denies the reality of the difficulties, but an inner strength that springs from the certainty of being loved and supported by God. The Scriptures constantly bear witness to this benevolent presence that never fails. They recount how God comforts his people in exile, lifts up those who fall, and heals broken hearts. This word of consolation still resonates today for all those who are going through trials.

Hope crowns this process. It doesn't refer to vague optimism or passive waiting, but to a certainty rooted in divine promises. Because God has shown himself faithful in the past, because he has fulfilled in Christ what he announced, we can confidently hope that he will bring to completion the work he has begun. This hope radically transforms how we live in the present. It gives meaning to trials, motivates perseverance, and opens the way to profound joy even in the midst of difficulties.

Paul then connects this individual hope to communal unity. The God who gives perseverance and comfort is also the one who enables believers to be in agreement with one another. This harmony does not result from human effort, but from divine grace. The criterion for this unity remains Christ Jesus himself. It is therefore not a matter of erasing differences or imposing uniformity, but of allowing Christ to become the center of gravity that draws all members of the community together.

This unity finds its natural expression in praise. With one heart and one voice, the community gives glory to God. The image is powerful: it evokes a choir where each voice retains its individuality while harmonizing with the others to produce a single melody. The ultimate goal of the entire endeavor is revealed here: to glorify God the Father of our Lord Jesus Christ.’Christian unity is not an end in itself, but the means by which the community testifies to the greatness and of mercy divine.

Mutual welcome, a reflection of Christ's welcome

Paul now moves from theory to practice with a direct exhortation that forms the ethical pivot of the entire passage: “Welcome one another as Christ has welcomed you, for the glory of God.” This short sentence contains remarkable theological and practical weight. It establishes an indissoluble link between the experience of divine welcome and the duty to welcome others.

The verb "accueillir" (to welcome) here carries a rich meaning that goes beyond simple politeness or...’hospitality conventional. It evokes God's own attitude toward sinful humanity. While we were sinners, strangers, outcasts, Christ welcomed us unconditionally. He did not wait for us to become worthy, to conform to criteria, to prove our worth. His welcome precedes all transformation and makes it possible.

This welcoming of Christ has several dimensions that deserve to be explored. First, it is manifested in the Incarnation itself. The Son of God did not see fit to maintain a prudent distance from fallen humanity. He assumed our condition, shared our existence even unto the experience of death. This radical closeness already constitutes an unprecedented welcome. Furthermore, in his earthly ministry, Jesus multiplied his acts of welcome toward the outcasts of his time: lepers, tax collectors, prostitutes, Samaritans. He ate with them. the fishermen, He touches the impure, engages in dialogue with those rejected by religious society. Each of these acts proclaims that no one is beyond the reach of mercy divine.

The welcoming of Christ reaches its peak in the Pascal's mystery. On the cross, Jesus even welcomes his executioners, praying for their forgiveness. He opens paradise to the criminal crucified beside him. His death becomes the site of a universal welcome that breaks down all barriers. The resurrection This welcome is confirmed and sealed by inaugurating a new humanity where the old divisions no longer hold sway. From now on, there is neither Jew nor Greek, neither slave nor free, neither male nor female, for all are one in Christ Jesus.

Paul invites believers to replicate this welcoming spirit in their relationships with one another. The imperative is unequivocal: welcome one another. This is not a friendly suggestion, but a requirement that flows directly from the Gospel. Those who have been welcomed by Christ cannot refuse to welcome their brothers and sisters in faith. To refuse would be to deny the grace received, to behave like the unmerciful servant in the parable who, having been forgiven an enormous debt, refuses to forgive his companion a paltry sum.

This mutual welcome must be inspired by Christ's welcome. It is therefore not a condescending gesture by which the strong tolerate the weak, nor a tactical accommodation to preserve a superficial peace. Authentic Christian welcome recognizes in the other a brother or sister for whom Christ died, someone infinitely precious in God's eyes. It implies respect for the conscience of others, even when it differs from our own on minor points. It requires us to refrain from judging or despising those who think or act differently on matters where the Gospel allows freedom.

The purpose of this mutual welcome is revealed in the formula "for the glory of God." Herein lies the ultimate goal of all Christian ethics. It is not simply a matter of facilitating coexistence within communities, nor even of creating a warm and fraternal atmosphere, however important these dimensions may be. The issue transcends human harmony to encompass the witness borne to God. When believers welcome one another in the image of Christ, they manifest to the world the reality of divine love. Their unity in diversity becomes a visible sign of the work of reconciliation accomplished by Christ. It proclaims that God truly has the power to gather together what sin had scattered, to create communion where division reigned.

Loyalty to the Jews, mercy to the nations

Paul now elaborates on his reflection by explaining the twofold movement by which Christ fulfills God's universal plan. This section reveals how the apostle articulates continuity and newness, ancient promises and present fulfillment. Christ became a servant of the Jews because of loyalty of God, to fulfill the promises made to the fathers. This statement reminds us that the Gospel does not arise from nothing, but is part of a thousand-year-old sacred history.

The figure of Christ the servant deserves attention. Paul does not use the glorious titles of Lord or Son of God, but the humble term "servant." This choice of vocabulary is not insignificant. It evokes the mystery of the Incarnation and the Son's voluntary self-abasement. It also recalls the poems of the Suffering Servant in the prophet Isaiah, texts that announce an enigmatic figure who bears the sins of many and justifies multitudes through his knowledge. By becoming a servant, Christ fully accomplishes his redemptive mission.

This service is primarily aimed at the Jewish people, not to exclude other nations, but because the history of salvation passes through Israel. God chose Abraham and his descendants to be the instrument of his universal blessing. He made them solemn promises, repeated to the patriarchs, confirmed by the Sinaitic covenant, and reiterated by the prophets. These promises concerned a numerous descendant, a land, but above all, a blessing that would extend to all the nations of the earth. Loyalty God demanded that these promises be fulfilled. Christ therefore first came to the lost sheep of the house of Israel to honor the divine covenant.

This chronological priority of Israel in no way implies its exclusivity. Paul immediately affirms this: as for the nations, it is because of his mercy that they give glory to God. The theological basis differs. For the Jews, it is loyalty of God to his ancient promises. For the pagans, it is mercy Pure, gratuitous grace grants to those who had no right what was promised to others. This distinction does not create a hierarchy, but simply recognizes the progressive divine pedagogy.

Mercy God's divine mercy towards the nations manifests the absolute gratuity of salvation. The pagans had received neither the promises nor the Law. They lived in ignorance of the true God, worshipping idols. According to human logic, they should have remained excluded from salvation. But God, rich in mercy, decided to include them in his plan of salvation. This inclusion did not result from their merits, their efforts, or their wisdom. It stemmed solely from kindness the overflowing grace of God who wants all men to be saved and to come to the knowledge of the truth.

Paul then quotes a text that likely comes from Psalm 18: “Therefore I will proclaim your praise among the nations; I will sing praises to your name.” This scriptural quotation is not merely rhetorical flourish. It proves that the inclusion of the Gentiles was already enshrined in the ancient Scriptures. David, king of Israel, proclaimed that he would praise God among the nations. This universalist perspective runs throughout the Hebrew Bible, from the promise to Abraham that all the families of the earth would be blessed through him, to the prophetic visions of a pilgrimage of the nations to Jerusalem.

The praise of the nations thus becomes the fulfillment of the divine plan. Jews and pagans united give glory to the one God. This universal choir brings about what the prophets had foreseen: a day when all peoples would recognize the God of Israel as the only true God. But this recognition does not come through coercion or domination. It springs from gratitude for mercy Received. The pagans do not become Jews. They retain their own identity while being grafted onto the true olive tree that is Israel. This miraculous grafting produces a new tree where the natural branches and the wild branches together bear the same fruit of praise.

The apostle thus establishes a remarkable balance between continuity and novelty. Loyalty God's love for Israel and his mercy for the nations are not opposed but complementary. The promises made to the patriarchs find their full realization in the integration of the Gentiles. Far from betraying Israel, Christ fulfills his deepest vocation: to be a light to the nations and salvation to the ends of the earth. This Pauline vision forbids any supersessionism that would claim the Church has replaced Israel. It also rejects any particularism that would limit salvation to a single people. The truth lies in this fruitful tension where God honors his ancient commitments while extending a mercy that embraces all humanity.

A communion that transcends identities

This section plunges us into the heart of a reality that overturns the usual categories of human thought. Paul does not simply propose a peaceful coexistence between different groups, nor even a interreligious dialogue before the letter. It heralds the emergence of a radically new community where the most solid barriers of Antiquity are abolished. The audacity of this vision can only be measured by considering the depth of the chasm that separated Jews and pagans in the ancient world.

For a pious Jew of the first century, pagans remained inherently impure. Contact with them was defiling. Eating at their table violated dietary laws. Marrying them was an abomination. This separation was not simply a matter of cultural prejudice, but a religious conviction rooted in the Torah. God himself had commanded Israel to keep apart from the nations so as not to be contaminated by idolatry. The barriers erected were intended to protect the sanctity of the chosen people. For their part, educated pagans often despised Jews for their particularism, their strange customs, and their refusal to worship the gods of the Empire. Tensions could escalate into violence, as evidenced by several episodes recounted by ancient historians.

In this explosive context, Paul proclaims a revolution. Christ has torn down the wall of separation. His reconciling work concerns not only individuals and God, but also human groups in relation to one another. By dying on the cross, he abolished the Law of ordinances and prescriptions, creating in himself a new humanity from both. This new creation does not eliminate particular identities, but it relativizes and transcends them in a more fundamental identity: that of sons and daughters of God by adoption.

The early Christian community experienced this radical new reality firsthand. Observant Jews shared meals with converted Gentiles. Together they formed one body, drinking from one Spirit. This concrete, visible communion, lived daily, testified to the transformative power of the Gospel better than any discourse. It demonstrated that God was truly fulfilling what he had promised: to gather the scattered children, to make all peoples one flock under one shepherd.

This unity was not achieved without tension and conflict. The preceding chapters of Romans attest to this. Some judged the practices of others. Some despised those they considered weak in faith. Practical questions arose, causing disagreements: Is it permissible to eat meat sacrificed to idols? Should the Sabbath be observed? Should the dietary laws of the Torah be followed? Paul refuses to resolve these questions with an authoritarian decree. He prefers to educate consciences, elevate the debate, and reiterate the fundamental principles that should guide discernment.

The supreme principle remains mutual love rooted in the love of Christ. Those who eat should not despise those who do not. Those who abstain should not judge those who eat. Each person acts according to their conscience before God. But this freedom finds its limit in the concern not to offend the conscience of the weaker brother. Love leads to voluntarily relinquishing one's legitimate rights so as not to become a stumbling block. This ethic of the fraternal charity infinitely transcends narrow legalism and libertarian individualism.

The communal harmony Paul envisioned does not result from a leveling down where everyone abandons their convictions for a weak consensus. It arises from a profound conversion where each person learns to see the other with the eyes of Christ. The one I might be tempted to reject because of their different practices remains someone for whom Christ died. This consideration alone should radically transform my attitude. How could I despise or exclude someone whom Christ deemed worthy to die for him? How could I dare to erect barriers that Christ tore down at the cost of his blood?.

Shared praise crowns this journey toward unity. With one heart, with one voice, giving glory to God: the image evokes a choir where each voice retains its own range while harmonizing with the others. The soprano does not become an alto, the tenor does not transform into a bass. But all together produce a polyphony that transcends and magnifies each individual voice. Thus, in the Church, particular identities persist but are ordered toward a common goal that surpasses them: to glorify the Father through the Son in the Spirit.

The tradition of Christian hospitality as a living memory

The Church Fathers meditated on this passage with a depth that continues to illuminate our understanding. John Chrysostom, in his homilies on the Epistle to the Romans, particularly emphasized the practical dimension of mutual welcome. For him, true orthodoxy is manifested less in adherence to dogmatic formulas than in charity concrete action towards the brothers. He saw in the Pauline exhortation a call to transform Christian communities into spaces of’hospitality radical where everyone finds their place without preconditions.

Augustine of Hippo explored the hermeneutical dimension of the passage. In his commentary, he showed how the ancient Scriptures become for Christians an inexhaustible source of instruction and consolation. His theory of spiritual interpretation made it possible to discover Christ throughout the Hebrew Bible. The sacrifices of the Old Testament foreshadowed the sacrifice of Christ. The prophecies announced his coming. The psalms expressed his feelings and those of his mystical body, the Church. This Christological reading unifies the two Testaments and allows Christians to appropriate the spiritual heritage of Israel.

Medieval monastic tradition particularly embodied the virtue of’hospitality inspired by this text. The rule of Saint Benedict prescribed welcoming every guest as Christ himself. This practice transformed monasteries into havens of peace for travelers, pilgrims, the poor. L'’hospitality Benedictine nuns made no distinction between people based on their social origin, religion, or nationality. All received the same warm welcome, seeing in each person Christ coming to visit his community in the guise of a stranger.

Rhenish mystics like Meister Eckhart meditated on the theological dimension of unity in diversity. For Eckhart, true unity does not eliminate multiplicity but transfigures it. Just as the divine persons remain distinct within the unity of the divine essence, the members of the Church retain their individuality while participating in a communion that transcends them. This Trinitarian analogy illuminates Paul's vision of a community where Jews and Gentiles maintain their own identities while forming one body in Christ.

The Protestant Reformation rediscovered the importance of Scripture as a source of comfort and hope. Luther insisted that the Bible was not a book of moral laws but a word of grace that consoles troubled consciences. Calvin developed a theology of the perseverance of the saints rooted in loyalty immutable of God. These reformed insights align with Pauline thought on the role of Scripture in the process of communal sanctification.

Contemporary spirituality continues to draw fruitful inspiration from this passage. The new communities emerging within Catholicism seek to embody this vision of a Church that brings together people from all walks of life in fraternal communion. Ecumenical movements rely on the exhortation to unity to overcome divisions among Christians. The theologies of interreligious dialogue find in Paul's recognition of the legitimacy of both paths, that of loyalty for Israel and that of mercy For nations, an inspiration to think about the relationships between religions.

Spiritual paths to a transformed life

Meditating on this text can be deepened through several stages that gradually lead to a personal and communal appropriation of the Pauline message. Begin with a prayerful reading Slowly read through the passage, letting each phrase resonate. Welcome the words without haste, noting those that particularly touch you. This first step familiarizes you with the text and allows the Word to penetrate deeply.

Then, honestly examine the barriers we erect between ourselves and certain people. What prejudices do we harbor? Who do we find it difficult to truly welcome? This courageous introspection often reveals blind spots we'd rather ignore. But recognizing these resistances is the first step toward overcoming them. Writing down these observations can help clarify the situation.

Then contemplate concretely how Christ has personally welcomed us. Recall the moments when we experienced his mercy, his forgiveness, his loving presence despite our unworthiness. Let gratitude rise for this unconditional welcome. This contemplation rekindles the awareness of the grace received and motivates the desire to share it with others.

Fourth, identify a specific person whom we find difficult to fully welcome. Pray for them daily for a week, asking for the grace to see them through the eyes of Christ. Actively seek opportunities to offer them a gesture of welcome, however small. This practice gradually transforms our perspective and opens our hearts.

Next, deepen your regular reading of Scripture as a source of perseverance and hope. Choose a biblical passage and meditate on it daily for a month. Observe how this consistent engagement with the Word nourishes your spiritual life, comforts you in times of trial, and strengthens you in the face of temptation. Keeping a spiritual journal can help you identify the fruits of this practice.

To engage in a concrete process of welcoming within the church community. To identify isolated, new, or different individuals. To take the initiative in making contact, extending an invitation, or offering a gesture of fraternity. To actively participate in the efforts of the parish or group to create a climate d’hospitality and communion. This community dimension prolongs personal conversion.

Finally, cultivate a prayer of intercession for the’unity of Christians And peace between peoples. To join the universal intentions of the Church by praying for the gathering of humanity in the love of God. This openness of heart to the dimensions of the world manifests an authentic divine filiation since God himself desires the salvation of all.

Words that continue to burn

This passage from the Epistle to the Romans unfolds a vision whose revolutionary force has not diminished over the centuries. Paul articulates a theology of Scripture as the living word that instructs, consoles, and inspires hope. He grounds the Christian ethic of mutual welcome in the experience of the unconditional welcome we have received from Christ. He shows how the universal plan of salvation respects both loyalty of God towards Israel and his unconditional mercy towards the nations.

The relevance of this message resonates powerfully in our fragmented contemporary world, riddled with identity tensions, communal withdrawal, and visible and invisible walls. Christian communities themselves are not spared these divisions. Christians are tearing each other apart over secondary issues, forgetting the essence of the Gospel. Churches are closing in on themselves instead of radiating outward.’hospitality of Christ.

Paul's call resonates with particular urgency today. Welcome one another as Christ has welcomed you. This simple message contains a revolutionary program that could transform our communities and, through them, society as a whole. Imagine parishes where everyone truly finds their place, regardless of their origin, social status, or past. Prayer groups where the diversity of spiritual sensibilities enriches communal praise instead of causing conflict. Church movements that embrace differences as gifts of the Spirit rather than threats.

This vision demands a profound renewal of mindsets and practices. It requires relinquishing the judgmental spirit that scrutinizes the faults of others. It demands overcoming the fears that cause us to withdraw into our fellow human beings. It invites a radical act of faith in the power of Christ to gather together what sin has scattered. But in return, it promises a joy and a fullness that no one can take away: that of participating now in the Kingdom where every tear will be dried and where all peoples will live in peace.

The Church is thus faced with a crucial choice. Either it courageously embodies this Pauline vision of a communion that transcends human barriers, and thus becomes a prophetic sign of the reconciled humanity that God is preparing. Or it yields to the temptations of identity politics and sectarianism, and thus betrays its most fundamental mission. Every local community, every believer, bears a share of responsibility in this direction. Our daily choices of welcome or exclusion, of openness or closure, shape the face of the Church of tomorrow.

Practical

Incorporate daily reading of Scripture as a source of perseverance and hope, meditating particularly on texts that speak of welcoming and mercy divine.

Regularly examine the prejudices and barriers we erect between ourselves and certain people, asking for the grace to see everyone with the eyes of Christ.

Each week, take a concrete step of welcome towards someone we tend to avoid or judge, starting with small, genuine acts of kindness.

Actively participate in the community life of our parish or prayer group by promoting a climate d’hospitality and respect for legitimate differences.

Cultivate a daily prayer of intercession for the’unity of Christians and reconciliation between peoples, thus joining the universal intentions of the Church.

To deepen our understanding of salvation history by studying how the promises made to Israel find their fulfillment in the mystery of Christ.

To bear witness through our lives to the possibility of an authentic communion that respects the particularities of each individual while creating a true universal brotherhood.

References

Epistle of Saint Paul to the Romans, chapters 14 and 15, for the immediate context of the passage studied and the understanding of community tensions in Rome.

Psalm 18, cited by Paul as scriptural testimony of the praise of the nations, illustrates the universal dimension of the divine plan already present in the Old Testament.

John Chrysostom, Homilies on the Epistle to the Romans, for the patristic reading emphasizing the practical dimension of mutual welcome and of the fraternal charity.

Augustine of Hippo, commentaries on the Epistle to the Romans and developments on spiritual hermeneutics allowing one to discover Christ in all of Scripture.

Rule of Saint Benedict, chapter on the’hospitality, for the monastic tradition of welcoming every guest like Christ himself, a practical embodiment of the Pauline exhortation.

Martin Luther, prefaces to the Pauline epistles, for the reformed rediscovery of Scripture as a word of grace consoling consciences and a source of perseverance in faith.

Master Eckhart, sermons on unity and diversity, for the mystical meditation of communion which respects the singularity of each in the image of the divine Trinity.

The Dogmatic Constitution of the Council Dei Verbum Vatican II, for contemporary Catholic theology of Revelation and Holy Scripture as a living word addressed to the Church.