Tuesday, January 15, 2013

Tues, Jan 15, 2013 - Litany Lane Blog: Bishop, Psalms 8:2,5-9 , Hebrew 2:5-12 , Mark 1:21-28 , St Nino, Bodbe Monastery, Sighnaghi Georgia, Catholic Catechism Chapter Two: 2:2-III The Interpretation of the Heritage of Faith

Tuesday, January 15, 2013 - Litany Lane Blog:

Bishop, Psalms 8:2,5-9 , Hebrew 2:5-12 , Mark 1:21-28 , St Nino, Bodbe Monastery, Sighnaghi Georgia,  Catholic Catechism Chapter Two: 2:2-III The Interpretation of the Heritage of Faith

Good Day Bloggers!  Happy New Year, Bonne Annee!
Wishing everyone a Blessed Week!

Year of Faith - October 11, 2012 - November 24, 2013

P.U.S.H. (Pray Until Serenity Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7.

The world begins and ends everyday for someone.  We are all human. We all experience birth, life and death. We all have flaws but we also all have the gift of knowledge and free will, make the most of these gifts. Life on earth is a stepping stone to our eternal home in Heaven. Its your choice whether to rise towards eternal light or lost to eternal darkness. Material items, though needed for sustenance and survival on earth are of earthly value only. The only thing that passes from this earth to Purgatory and/or Heaven is our Soul, our Spirit...it's God's perpetual gift to us...Embrace it, treasure it, nurture it, protect it...

"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012


January 02, 2013 Message From Our Lady of Medjugorje to World:
 "Dear children, with much love and patience I strive to make your hearts like unto mine. I strive, by my example, to teach you humility, wisdom and love because I need you; I cannot do without you my children. According to God's will I am choosing you, by His strength I am strengthening you. Therefore, my children, do not be afraid to open your hearts to me. I will give them to my Son and in return, He will give you the gift of Divine peace. You will carry it to all those whom you meet, you will witness God's love with your life and you will give the gift of my Son through yourselves. Through reconciliation, fasting and prayer, I will lead you. Immeasurable is my love. Do not be afraid. My children, pray for the shepherds. May your lips be shut to every judgment, because do not forget that my Son has chosen them and only He has the right to judge. Thank you."

December 25, 2012 Message From Our Lady of Medjugorje to World:
Our Lady came with little Jesus in her arms and she did not give a message, but little Jesus began to speak and said : “I am your peace, live my commandments.” With a sign of the cross, Our Lady and little Jesus blessed us together.

December 2, 2012 Message From Our Lady of Medjugorje to World:
Dear children, with motherly love and motherly patience anew I call you to live according to my Son, to spread His peace and His love, so that, as my apostles, you may accept God's truth with all your heart and pray for the Holy Spirit to guide you. Then you will be able to faithfully serve my Son, and show His love to others with your life. According to the love of my Son and my love, as a mother, I strive to bring all of my strayed children into my motherly embrace and to show them the way of faith. My children, help me in my motherly battle and pray with me that sinners may become aware of their sins and repent sincerely. Pray also for those whom my Son has chosen and consecrated in His name. Thank you." 


Today's Word:  bishop   bish·op  [bish-uh p]

Origin: before 900; Middle English; Old English bisc ( e ) op  < Vulgar Latin *ebiscopus,  for Late Latin episcopus  < Greek epískopos  overseer, equivalent to epi- epi- + skopós  watcher; see scope
1. a person who supervises a number of local churches or a diocese, being in the Greek, Roman Catholic, Anglican, and other churches a member of the highest order of the ministry.
2. a spiritual supervisor, overseer, or the like.
3. Chess. one of two pieces of the same color that may be moved any unobstructed distance diagonally, one on white squares and the other on black.
4. a hot drink made of port wine, oranges, cloves, etc.
5. Also called bishop bird. any of several colorful African weaverbirds of the genus Euplectes,  often kept as pets.


Today's Old Testament Reading -  Psalms 8:2, 5-9

2 even through the mouths of children, or of babes in arms, you make him a fortress, firm against your foes, to subdue the enemy and the rebel.
5 Yet you have made him little less than a god, you have crowned him with glory and beauty,
6 made him lord of the works of your hands, put all things under his feet,
7 sheep and cattle, all of them, and even the wild beasts,
8 birds in the sky, fish in the sea, when he makes his way across the ocean.
9 Yahweh our Lord, how majestic your name throughout the world!


Today's Epistle -   Hebrews 2:5-12

5 It was not under angels that he put the world to come, about which we are speaking.
6 Someone witnesses to this somewhere with the words: What are human beings that you spare a thought for them, a child of Adam that you care for him?
7 For a short while you have made him less than the angels; you have crowned him with glory and honour,
8 put all things under his feet. For in putting all things under him he made no exceptions. At present, it is true, we are not able to see that all things are under him,
9 but we do see Jesus, who was for a short while made less than the angels, now crowned with glory and honour because he submitted to death; so that by God's grace his experience of death should benefit all humanity.
10 It was fitting that God, for whom and through whom everything exists, should, in bringing many sons to glory, make perfect through suffering the leader of their salvation.
11 For consecrator and consecrated are all of the same stock; that is why he is not ashamed to call them brothers
12 in the text: I shall proclaim your name to my brothers, praise you in full assembly; or in the text:


Today's Gospel Reading - Mark 1:21-28

They went as far as Capernaum, and at once on the Sabbath he went into the synagogue and began to teach. And his teaching made a deep impression on them because, unlike the scribes, he taught them with authority.
And at once in their synagogue there was a man with an unclean spirit, and he shouted, 'What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are: the Holy One of God.' But Jesus rebuked it saying, 'Be quiet! Come out of him!'

And the unclean spirit threw the man into convulsions and with a loud cry went out of him. The people were so astonished that they started asking one another what it all meant, saying, 'Here is a teaching that is new, and with authority behind it: he gives orders even to unclean spirits and they obey him.' And his reputation at once spread everywhere, through all the surrounding Galilean countryside.

• Sequence of the Gospels of the days of this week. Yesterday’s Gospel informed us concerning the first activity of Jesus: he called four persons to form the community with them (Mk 1, 16-10). Today’s Gospel describes the admiration of people before the teaching of Jesus (Mt 1, 21-22) and the first miracle when he expels the devil (Mk 1, 23-28). The Gospel of tomorrow narrates the cure of Peter’s mother-in-law (Mk 1, 29-31), the healing of many sick persons (Mk 1, 32-34) and the prayer of Jesus in an isolated place (Mk 1, 35-39). Mark gathers all these episodes which had been transmitted orally in the communities and he joins them together like bricks of one only wall. In the years 70’s, the year in which he writes, the Communities needed orientation. By describing how Jesus began his activity, Mark indicates what they should do and how, to announce the Good News. Mark gives them a catechesis, by telling the Communities the events of the life of Jesus.

• Jesus teaches with authority, differently from the way the Scribes do it. The first thing that the people perceive is the diverse way in which Jesus teaches. It is not so much the content, but rather the way in which he teaches that impresses the people. For this reason, by his different way, Jesus creates a critical conscience in people concerning the religious authority of that time. The people perceive, they compare and says: He teaches with authority, in a way different from the way the Scribes do it. The Scribes of that time taught quoting the authority. Jesus does not quote any authority, but he speaks beginning with his experience of God and of his life. His word is rooted in the heart.

• You have come to destroy us! In Mark, the first miracle is the expulsion of the devil. Jesus struggles and expels the power of evil which takes possession of persons and alienated them from themselves. The man possessed by the devil shouts: “I know who you are: You are the Holy One of God!” The man repeated the official teaching which presented the Messiah as the “Holy One of God”, that is as a High Priest, or like a King, Judge, Doctor or General. Even today also, many people live alienated from themselves, deceived by the power of mass media, means of communication, by propaganda of business. They repeat what they hear others say. They live as slaves of consumerism, oppressed by the power of money, threatened by debtors. Many think that their life is not as it should be if they cannot buy what the propaganda announces and recommends.

• Jesus rebuked the evil spirit: “Be quiet! Come out of him!” The spirit threw the man into convulsions, and with a loud cry went out of him. Jesus restores the person to himself. He gives him back his conscience and his liberty. He makes the person recover his complete judgment (cf. Mk 5, 15). Then it was not easy, it was not easy yesterday, it is not easy today to do in such a way that a person begins to think and to act in a way diverse from the official ideology.

• A new teaching! He commands even the evil spirits. The first two signs of the Good News are these: his different way of teaching the things of God, and his power over evil spirits. Jesus opens a new road in order that people can attain purity. At that time, a person who was declared impure could not present himself/herself before God to pray and to receive the blessing promised by God to Abraham. He/she should first purify himself/herself. These and many other laws and norms made the life of people very difficult and marginalized many persons who were considered impure, far from God. Now, purified by the contact with Jesus, persons could present themselves before God. This was for them a great Good News!

Personal questions
 • Could I really say: “I am fully free, master of myself? If I cannot say it of myself, then something in me is possessed by other powers. What do I do to expel this strange power?
• Today many people do not live, but are lived. Do not think, but they are thought by the means of communication, by mass media. Do not have a critical mind or way of thinking. They are not masters of themselves. How can this “devil” be expelled?

Reference: Courtesy of Order of Carmelites, www.ocarm.org.


Featured Item of the Day from Litany Lane


Saint of the Day:  St Nino

Feast DayJanuary 15
Patron Saint 

Saint Nino (Nina)
Saint Nino (Georgian: წმინდა ნინო (ts'minda nino), Armenian: Սուրբ Նունե, Greek: Αγία Νίνα), (sometimes St. Nune or St. Ninny) Equal to the Apostles in and the Enlightener of Georgia, (c. 296 – c. 338 or 340) was a woman who preached Christianity in Georgia.

According to most widely traditional accounts, she was from Kolastra, Cappadocia (Greek: Καππαδοκία), was a relative of Saint George,[1] and came to Georgia (ancient Iberia) from Constantinople. Other sources claim she was from Rome, Jerusalem or Gaul (modern France). [1] As the legend goes, she performed miraculous healings and converted the Georgian queen, Nana, and eventually the pagan king Mirian III of Iberia, who, lost in darkness and blinded on a hunting trip, found his way only after he prayed to "Nino’s God". Mirian declared Christianity an official religion (c. 327) and Nino continued her missionary activities among Georgians until her death.

Her tomb is still shown at the Bodbe Monastery in Kakheti, eastern Georgia. St. Nino has become one of the most venerated saints of the Georgian Orthodox Church and her attribute, a grapevine cross, is a symbol of Georgian Christianity.

Early life

Many sources agree that Nino was born in the small town of Colastri, in the Roman province of Cappadocia, although a smaller number of sources disagree with this. On her family and origin, the Roman Catholic Church and the Eastern Orthodox Church have different traditions.

According to the Eastern Orthodox Church tradition, she was the only child of the famous family. Her father was Roman general Zabulon and mother Sosana (Susan). On her father's side, Nino was related to St. George, and on her mother's, to the Patriarch of Jerusalem, Houbnal I.

During her childhood Nino was brought up by her relative and the nun named Sarah Bethlehemlianka. Nino’s uncle who served as the Patriarch of Jerusalem oversaw her traditional upbringing. Nino went to Rome with the help of her uncle where she decided to preach the Christian gospel in Iberia, known to her as the resting place of the Christ’s tunic. According to the legend, Nino received a vision where the Virgin Mary gave her a grapevine cross and said:
"Go to Iberia and tell there the Good Tidings of the Gospel of Jesus Christ, and you will find favour before the Lord; and I will be for you a shield against all visible and invisible enemies. By the strength of this cross, you will erect in that land the saving banner of faith in My beloved Son and Lord."
Saint Nino entered into the Iberian Kingdom in Caucasus from the Kingdom of Armenia, where she escaped prosecution from the hands of the Armenian King Tiridates III. She belonged to a community of virgins along with martyr Hripsime, numbering 37 and under the leadership of St. Gayane, who preached Christianity in the Armenian Kingdom. All but she were persecuted and beheaded by the King Tiridates (Terdat) the 3rd. All the 37 virgins had been soon canonised by the Armenian Apostolic Church including St. Nune (St. Nino).
Contrasting with this, the Roman Catholic tradition says Nino was brought to Iberia not fully from her own intent, but as a slave, and that her family tree is obscure.Rufinus 1997 = The Church History of Rufinus of Aquileia, Books X and XI, transl. by Philip R. Amidon, New-York – Oxford.

St Nino in Iberia

Saint Nino with her scroll and grapevine cross
Nino reached the borders of ancient Georgian Kingdom of Iberia from the South in about 320. There she placed a Christian cross in the small town of Akhalkalaki and started preaching the Christian faith in Urbnis and finally reaching Mtskheta (the capital of Iberia). Iberian Kingdom has been influenced by the neighbouring Persian Empire which played an important role as the regional power in the Caucasus. The Iberian King Mirian III and his nation worshiped the syncretic gods of Armazi and Zaden. Soon after the arrival of Nino in Mstkheta, the Queen of Iberia Nana requested the audience with the Cappadician.

Nana the Queen, who suffered from a severe illness, had some knowledge of Christianity but had not yet converted to it. Nino, restoring the Queen's health, won to herself disciples from the Queen's attendants, including a Jewish priest and his daughter, Abiathar and Sidonia. Nana also officially converted to Christianity and was baptized by Nino herself. Mirian, aware of his wife’s religious conversion, was intolerant of her new faith, persecuting it and threatening to divorce his wife if she did not leave the faith.[2] He secluded himself, however, from Nino and the growing Christian community in his kingdom. His isolation to Christianity did not last long because, according to the legend, while on a hunting trip, he was suddenly struck blind as total darkness emerged in the woods. In a desperate state, King Mirian uttered a prayer to the God of St Nino:
If indeed that Christ whom the Captive had preached to his Wife was God, then let Him now deliver him from this darkness, that he too might forsake all other gods to worship Him.[3]
As soon as he finished his prayer, the light appeared and the King hastily returned to his palace in Mtskheta. As a result of this miracle, the King of Iberia renounced idolatry under the teaching of St Nino and was baptized as the first Christian King of Iberia. Soon, the whole of his household and the inhabitants of Mtskheta adopted Christianity. In 326 King Mirian made Christianity the state religion of his kingdom, making Iberia the second Christian state after Armenia.

After adopting Christianity, Mirian sent an ambassador to Byzantium, asking Emperor Constantine I to have a bishop and priests sent to Iberia. Constantine, having learned of Iberia’s conversion to Christianity, granted Mirian the church lands in Jerusalem [4] and sent the delegation of Bishops to the court of the Georgian King. Roman historian Tyrannius Rufinus in Historia Ecclesiastica writes about Mirians request to Constantine:
After the church had been built with due magnificence, the people were zealously yearning for God's faith. So an embassy is sent on behalf of the entire nation to the Emperor Constantine, in accordance with the captive woman's advice. The foregoing events are related to him, and a petition submitted, requesting that priests be sent to complete the work which God had begun. Sending them on their way amidst rejoicing and ceremony, the Emperor was far more glad at this news than if he had annexed to the Roman Empire peoples and realms unknown.[5]
In 334, Mirian commissioned the building of the first Christian church in Iberia which was finally completed in 379 on the spot where now stands the Svetitskhoveli Cathedral in Mstkheta.

Nino, having witnessed the conversion of Iberia to Christianity, withdrew to the mountain pass in Bodbe, Kakheti. St Nino died soon after; immediately after her death, King Mirian commenced with the building of monastery in Bodbe, where her tomb can still be seen in the churchyard.

Nino and its variants remains the most popular name for women and girls in the Republic of Georgia. There are currently 88,441 women over age 16 by that name residing in the country, according to the Georgia Ministry of Justice. It also continues to be a popular name for baby girls.[6]

The Georgian name "Nino" is "Nune" or "Nuneh" in Armenian, thus St. Nino is known as St. Nune in Armenia. Her history as the only one of the 35 nuns of the company of Sts. Gayane and Hripsime to escape the slaughter at the hands of the pagan Armenian King Tiradates III in 301 is recounted in the book "The History of the Armenians" by Movses Khorenatzi (Moses of Khoren), which was written approximately 440.


  • Wardrop, Margery (2006). Life of Saint Nino. Gorgias Press. ISBN 978-1-59333-471-0.
  • Dowling, Theodore E. (2003). Sketches of Georgian Church History. Adamant Media. ISBN 978-1-4212-2891-4.


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Today's Snippet I: Bodbe Monastery

Bodbe Monastery in 1905
The Monastery of St. Nino at Bodbe (Georgian: ბოდბის წმინდა ნინოს მონასტერი, bodbis ts’minda Ninos monasteri) is a Georgian Orthodox monastic complex and the seat of the Bishops of Bodbe located 2 km from the town of Sighnaghi, Kakheti, Georgia. Originally built in the 9th century, it has been significantly remodeled, especially in the 17th century. The monastery now functions as a nunnery and is one of the major pilgrimage sites in Georgia, due to its association with St. Nino, the 4th-century female evangelist of Georgians, whose relics are shrined there.

Landscape and architecture

The Bodbe Monastery is nested among tall Cypress trees on a steep hillside overlooking the Alazani Valley, where it commands views of the Greater Caucasus mountains.

The extant church – a three-nave basilica with three protruding apses – was originally built between the 9th and 11th centuries, but has been significantly modified since then. Both exterior and interior walls have been plastered and bear the traces of restoration carried out in the 17th and 19th century. It consists of a small hall church with an apse built over St. Nino’s grave that is integrated into a larger aisled basilica. A free-standing three-storey bell-tower was erected between 1862 and 1885. Part of the 17th-century wall surrounding the basilica was demolished and the earlier original one restored in 2003.

Some 3 km from the convent, a small Chapel of St. Zabulon and St. Sosana was constructed, in the 1990s, to house a St. Nino’s Spring, which, according to a local legend, emerged through Nino’s prayers and is believed to have a healing power.


Pilgrims at the St. Nino Spring.
According to Georgian tradition, St. Nino, having witnessed the conversion of Georgians to the Christian faith, withdrew to the Bodbe gorge, in Kakheti, where she died c. 338-340. At the behest of King Mirian III (r. 284-361), a small monastery was built at the place where Nino was buried. The monastery gained particular prominence in the late Middle Ages. It was particularly favored by the kings of Kakheti who made choice of the monastery as the place of their coronation. Pillaged by the troops of Shah Abbas I of Persia in 1615, the Bodbe monastery was restored by King Teimuraz I of Kakheti (r. 1605-1648). With the revival of monastic life in Bodbe, a theological school was opened. The monastery also operated one of the largest depositories of religious books in Georgia and was home to several religious writers and scribes.

After the annexation of Georgia by the Russian Empire (1801), the Bodbe monastery continued to flourish under Metropolitan John Maqashvili and enjoyed the patronage of Tsar Alexander I of Russia. In 1823, the monastery was repaired and adorned with murals. Upon John’s death in 1837, the Russian Orthodox exarchate active in Georgia since 1810 abolished the convent and converted it into a parish church. In the following decades, the monastery went into disrepair, but, in the 1860s, Archimandrite Macarius (Batatashvili) began to restore the monastery and established a chanting school. The chapel housing St. Nino’s relics were refurbished by Mikhail Sabinin in the 1880s. In 1889, Bodbe was visited by Tsar Alexander III of Russia who decreed to open a nunnery there. The resurrected convent also operated a school where needlework and painting was taught.

In 1924, the Soviet government closed down the monastery and converted it into a hospital. In 1991, after the dissolution of the Soviet Union, the Bodbe monastery was resumed as a convent. The restoration works were carried out between 1990 and 2000 and resumed in 2003.


    Today's Snippet II:  Sighnaghi Georgia

    Sighnaghi (Signagi) (Georgian: სიღნაღი) is a town in Georgia's easternmost region of Kakheti and the administrative center of the Sighnaghi District. It is one of the country's smallest towns with a population of 2,146 as of the 2002 census.[2] Sighnaghi's economy is dominated by the production of wine, traditional carpets and Georgian traditional food Mcvadi. The town and its environs are also known for their landscapes and historical monuments. Sighnaghi has recently undergone a fundamental reconstruction program and has become an important center of Georgia's tourist industry.


    Promulgation of Manifesto on the Emancipation of Peasants in Sighnaghi, 1864.
    The territory of the modern-day town has been settled since the Paleolithic period and was known as Hereti in the Middle Ages, and as Kiziqi after the 15th century. Sighnaghi (literally, "harbor" in Turkish) as a settlement is first recorded in the early 18th century. In 1762, King Heraclius II of Georgia sponsored the construction of the town and erected a fortress to defend the area from marauding attacks by Dagestan tribesmen.

    As of the 1770 census, Sighnaghi was settled by 100 families, chiefly craftsmen and merchants. When Georgia was annexed by Imperial Russia in 1801, Sighnaghi (Signakh) was officially granted town status and became a centre of Signakh uyezd (Russian: Сигнахский уезд) within Tiflis Governorate in 1802. In 1812, Signak joined the rebellion with the rest of Kakheti against the Russian rule. During the Caucasian War, the town "was considered an important point on account of its proximity to" Dagestan.[3]

    The town quickly rose in its size and population and became an agricultural center under the Soviet Union. The severe economic crisis in post-Soviet Georgia heavily affected the town, but a major reconstruction project recently launched by the Government of Georgia and co-funded by several international organizations intends to address an increasing tourist interest and modernize infrastructure.[4]

    Geography and climate

    The town has an area of 2.978 km² with 24.3% being residential.[4] Sighnaghi is approximately 113 km southeast of Tbilisi, the capital of Georgia. Sighnaghi District is adjacent, on the town’s east and southwest sides. Sighnaghi is situated in the eastern foothills of the Gombori Range, a watershed between the Iori and Alazani valleys, in a productive agricultural and fruit-growing region. At the elevation of about 790 m above sea level, the town overlooks the Alazani Valley and faces the Greater Caucasus mountains.

    Sighnaghi has a mild humid climate. There are four seasons, with winters being moderately cold while summers can be hot. The highest average temperature is in July at 24.3°C while the lowest average temperature is in January at 0.2°C. Average annual precipitation ranges from 602.1 to 949.7 mm,[4] with the heaviest occurring during the spring months and early summer.

    Culture and attractions

    Bodbe Monastery near Sighnaghi where the remains of St. Nino are enshrined.
    Sighnaghi and its environs are home to several historical and cultural monuments and has been specifically protected by the State since 1975. The town is walled with the remnants of 18th-century fortifications. There are two Georgian Orthodox churches in the town itself - one dedicated to St. George and the other to St. Stephen. The venerated Bodbe Monastery is located 2 kilometers from Sighnaghi and is a place of pilgrimage due to its association with St. Nino, the 4th-century apostle of Georgia.

    The local Ethnographic and Archaeological Museum dating from the 1950s was upgraded and developed into a modern-standard exhibition the – Sighnaghi Museum – in 2007.[5]Sighnaghi is known as a "Love City" in Georgia.


    1. "Sighnaghi (Abashis Raioni, Georgia)". Retrieved 2011-03-08.
    2. (Georgian) The 2002 Census results, p. 47 (PDF format). The Statistics Department of Georgia. Retrieved on April 1, 2007.
    3. Van Halen, Don Juan. Narrative of Don Juan Van Halen's Imprisonment in the Dungeons of the Inquisition at Madrid: And His Escape in 1817 and 1818. New York: J & J Harper. p. 269.
    4. The official website of Sighnaghi. Retrieved on April 1, 2007.
    5. Signagi Museum. Georgian National Museum. Retrieved on December 14, 2007.
    • Rosen, Roger. Georgia: A Sovereign Country of the Caucasus. Odyssey Publications: Hong Kong, 1999. ISBN 962-217-748-4


      Catechism of the Catholic Church

      Part One: Profession of Faith, Chapter 2:2-III

      CHAPTER TWO, 2:2-III

      III. The Interpretation of the Heritage of Faith

      The heritage of faith entrusted to the whole of the Church

      84 The apostles entrusted the "Sacred deposit" of the faith (the depositum fidei),DV 10 # 1; cf.I Tim 6:20; 2 Tim 1:12-14(Vulg.). contained in Sacred Scripture and Tradition, to the whole of the Church. "By adhering to [this heritage] the entire holy people, united to its pastors, remains always faithful to the teaching of the apostles, to the brotherhood, to the breaking of bread and the prayers. So, in maintaining, practicing and professing the faith that has been handed on, there should be a remarkable harmony between the bishops and the faithful."DV 10 # 1; cf. Acts 2:42

      The Magisterium of the Church

      85 "The task of giving an authentic interpretation of the Word of God, whether in its written form or in the form of Tradition, has been entrusted to the living teaching office of the Church alone. Its authority in this matter is exercised in the name of Jesus Christ."DV 10 # 2 This means that the task of interpretation has been entrusted to the bishops in communion with the successor of Peter, the Bishop of Rome.
      86 "Yet this Magisterium is not superior to the Word of God, but is its servant. It teaches only what has been handed on to it. At the divine command and with the help of the Holy Spirit, it listens to this devotedly, guards it with dedication and expounds it faithfully. All that it proposes for belief as being divinely revealed is drawn from this single deposit of faith."DV 10 para 2
      87 Mindful of Christ's words to his apostles: "He who hears you, hears me",Lk 10:16 The faithful receive with docility the teachings and directives that their pastors give them in different forms.

      The dogmas of the faith

      88 The Church's Magisterium exercises the authority it holds from Christ to the fullest extent when it defines dogmas, that is, when it proposes truths contained in divine Revelation or also when it proposes in a definitive way truths having a necessary connection with them.
      89 There is an organic connection between our spiritual life and the dogmas. Dogmas are lights along the path of faith; they illuminate it and make it secure. Conversely, if our life is upright, our intellect and heart will be open to welcome the light shed by the dogmas of faith.Jn 8:31-32
      90 The mutual connections between dogmas, and their coherence, can be found in the whole of the Revelation of the mystery of Christ.Cf. Vatican Council I: DS 3016: nexus mysteriorum; LC 25 "In Catholic doctrine there exists an order or hierarchy 234 of truths, since they vary in their relation to the foundation of the Christian faith." UR II

      The supernatural sense of faith

      91 All the faithful share in understanding and handing on revealed truth. They have received the anointing of the Holy Spirit, who instructs them Jn 2:20 and guides them into all truth.Jn 16:13
      92 "The whole body of the faithful. . . cannot err in matters of belief. This characteristic is shown in the supernatural appreciation of faith (sensus fidei) on the part of the whole people, when, from the bishops to the last of the faithful, they manifest a universal consent in matters of faith and morals."LG 12; cf. St. Augustine, De praed. sanct. 14, 27: PL 44, 980
      93 "By this appreciation of the faith, aroused and sustained by the Spirit of truth, the People of God, guided by the sacred teaching authority (Magisterium),. . . receives. . . the faith, once for all delivered to the saints. . . the People unfailingly adheres to this faith, penetrates it more deeply with right judgment, and applies it more fully in daily life."LG 12; cf. Jude 3

      Growth in understanding the faith

      94 Thanks to the assistance of the Holy Spirit, the understanding of both the realities and the words of the heritage of faith is able to grow in the life of the Church:
      - "through the contemplation and study of believers who ponder these things in their hearts"; Lk 2:19 it is in particular "theological research [which] deepens knowledge of revealed truth".GS 62 # 7; cf. GS 44 # 2; DV 23; 24; UR 4
      - "from the intimate sense of spiritual realities which [believers] experience",DV 8 # 2 The sacred Scriptures "grow with the one who reads them."DV 8 # 2
      - "from the preaching of those who have received, along with their right of succession in the episcopate, the sure charism of truth". St. Gregory the Great, Hom. in Ezek. 1, 7, 8: PL 76, 843D.
      95 "It is clear therefore that, in the supremely wise arrangement of God, sacred Tradition, Sacred Scripture and the Magisterium of the Church are so connected and associated that one of them cannot stand without the others. Working together, each in its own way, under the action of the one Holy Spirit, they all contribute effectively to the salvation of souls."DV 10 # 3