In parallel with the promise of a faithful and liberator servant, dreamed by the prophets and awaited by the faithful hearts, in the Old Testament there is the promise of a ruah as strong winds and with the breath of life, which will act in full effect in the times of the Sent. From the beginning of creation to the initiative of the judges, from the fiery vehemence of the Prophetic oracles and up to the serene wisdom of the wise, from the risky boldness of the matriarchs to the amorous dance of the beloved of the Song: always the same Spirit is the protagonist. And his action that orientates and the motivation to live the truth without losing sight of, was also reflected in the written codification of the foundational memories, for centuries, first transmitted only through oral traditions.

The Vatican says: "The Sacred Scripture is the Word of God as given in writing under the inspiration of the Holy Spirit" (DV 9). For inspiration is not a simple concept, and can give rise to many misunderstandings, as the history shows. We must distinguish between the communicative intention of the author (cf. DV 12), which is to serve / mediate the eternal truth of God's word - in patterns and different communication systems, often fragile and limited - and the mysterious identity and activity of God that all transcends, but who wants to work for our salvation and to bring us to the truth. "God chose and made use of men: they used their powers and abilities, and he acted in them and through them, because they write like real authors of all and only things that he wanted" (DV 11)

It is not simply an issue ahead of the Bible, but also an issue downstream, because we need to understand how "consolidated" Word to remain open and alive, as it is still an open view to the future of truth and how under the guidance and the power (dynamis / exousia) of the Holy Spirit. It is precisely the Holy Spirit, which was on the origin of the strength and fruitfulness of the Word, and in which the Word was transcribed, accompanied by the Spirit’s transmigration, to give always new vitality, to make the Word as veritas bearer of life and the fruitful of the Future of God (Jn 16:13). "There is no true understanding of Christian revelation outside of the action of the Paraclete" (VD 15), said categorically the post-synodal exhortation.

The mission of the Spirit in connection with the Word, in the exhortation is highlighted from a brief mention of the Spirit in the vibrant life of Jesus: from his birth by the Holy Spirit (cf. Mt 1:18; Lk 1:35), to his public ministry (Matt. 3:16), to his joy at the spread of the gospel (cf. Lk 10:21), in his own sacrificial offering (Hebrews 9:14). And to the different prepaschal and post Pasch circumstances, where Jesus speaks explicitly of this gift that will lead to fullness of light and parresia the good news among the people (John 14:26; 15.26, 16,7.13; 20.22 ).
The two missions of the Son and of the Spirit, are then inseparable, "as one economy of salvation." It concludes the first of the two paragraphs devoted to pneumatological theme with a kind of summary: "The same Spirit who spoke through the prophets, supports and guides the Church in the task of proclaiming the word of God and the preaching of the Apostles. This is the Spirit, then, that inspired the authors of the Scriptures "(VD 15).

This pneumatological horizon reveals well the essential activity of the Spirit in the authentic experience of listening and obedience to the Word: we can not understand, and even put into practice the Word, "without the effective action of the Spirit of Truth" (VD 16). Indeed, the section goes further, drawing the analogy with the body of the Eucharist, and which had already been mentioned in the Synod’s message: "As the word of God comes to us in the Body of Christ, in the Eucharistic body and in the body of Scriptures through the Holy Spirit, so it may be received and understood only through the same Spirit "(VD 16).

As you can see it is an active, leading role: that certainly can not be relegated to the personal meditation, or to formulas in the initial invocation of the Spirit. We are the roots of the same revelation of God, who does not run independently, surrounded by a vague aura of divine impalpable or suggestive because it deals with sacred things. But in the life’s horizon of the communication of God to us, of his actions ad extra, of his plan for unity and alliance.

Benedict XVI sought to reinforce this view, citing a number of ideas from the patristic and liturgical tradition, in confirmation of this. We find an appeal to John Chrysostom and Jerome, Gregory the Great, and Richard of St. Victor. It is beautiful the image of the latter from the Song of Songs on the "dove's eyes" that represent the senses, enlightened and educated by the Spirit, can know for connaturality (sapientes) the riches of the Scripture.
But further confirmation is given and pronounced: that of the liturgical celebration, who is in this sacramentaries. The example is that of the Sacramentary of Serapion which contains the prayers before and after the proclamation of the readings: in both cases with a formula of prayer to the Father is sought the light of the Spirit for mind and the docility of heart, to listen and assimilate the "Scriptures inspired by Him" (VD 16).

But the theme of the Tradition is much broader/larger, indeed constitutes a dynamic and alive reality: it is the progress in understanding and faithful care. What can be done, as Dei Verbum said, mentioned here yet (VD 17), with "the understanding into the transferred realities and words" with the contemplation and study and with a deeper spiritual understanding of life, whether through of the magisterial preaching (DV 8). "Through the work of the Holy Spirit and under the guidance of the Magisterium, the Church hands on/passes to all generations what has been revealed in Christ [...]. So the Sacred Scripture was born from the womb of the Church through the work of the same Spirit "(DV 18-19). This is a striking/picturesque analogy, which resemble the womb of the Church to the womb of Mary, became the mother of the Word of God by the Spirit. Analogy that reappears later in the paragraphs dedicated to the figure of Mary: "She is the figure of the Church listens to the word of God made flesh in her. Mary is also a symbol of the opening for God and for others; active listening, which internalize, assimilate, in which the Word becomes a form of life "(VD 27).

Logically, a very large sector of this relationship between the Word and Spirit in the life of the Church is vital listening, involving, as a call to conversion and a source of hope: that of "spiritual reading", or "spiritual sense" of the Scripture. Is thus defined by the Pontifical Biblical Commission: "The meaning expressed by the biblical texts when read under the influence of the Holy Spirit in the context of the paschal mystery of Christ and the resulting new life" (cf. VD 37).

Basically it is -as the Pope Benedictus XVI said to the men of culture in Paris- "a transcending and a process of understanding, which is guided by the inner movement of the whole and therefore must become a process of life" (quoted in VD 38). Great patristic tradition has developed largely typological interpretation, which was the instrument for implementing the fullness of salvation in Christ, but also the way to bring out the intrinsic unity of the Scriptures. "The internal unity of the Bible [is] decisive criterion for a proper hermeneutic of faith" (VD 39).

The place where it emerges more effectively the spiritual meaning and the alive power of the Word is when the Church - a true "home of the Word" (VD 52) - proclaims, listen, celebrates and proclaims the Word: that is in the liturgy. On this intrinsic link and on privileged place in the liturgy of the Word the exhortation insists on various sections. The same as the rest had already Instrumentum laboris "The Word must be lived in the sacramental economy, such as reception of power and grace, not only as a communication of truth, of doctrine and ethical precept. It stirs a meeting in the listener with faith, making the celebration of the covenant "(IL 36). Because "it is thanks to the Paraclete that the word of God becomes the foundation of the liturgical action, the rule and support of all life ... strengthening the unity of all, also promotes a diversity of gifts and showed off their multiform operation" (VD 52 ).

It is here that engages the new discourse on the sacramental nature of the Word, look at some new and still in need of clarification, connected that also to the performative nature (which leads to action) of the Word: the exhortation to this issue devotes a paragraph (VD 56), which is like a first approach to this new aspect, which in future will certainly be more important. And after developing the analogy between the mystery of the incarnation to understand this concept, he concludes: "To deepen the sense of the sacramental nature of the word of God, therefore, may promote a understanding more unified of the mystery of Revelation in" events and words closely connected "(DV 2), being good for spiritual life of the faithful and pastoral action of the Church" (VD 56).

Finally I should mention to the link that is established in this exhortation between the charisms of consecrated life and the Word, under the impulse of the Holy Spirit. Not only repeats the familiar expression "the consecrated life can be considered a living exegesis of the word of Jesus" (cf. VC 82), but also applies at the prospect to the field of charisma: "The Holy Spirit, in virtue of which the Bible was written is the same that lights up "new light on the word of God to the founders and foundresses. From it springs every charism and every rule intended to express it" (Starting Afresh from Christ, 24), giving rise to itineraries of Christian life marked by evangelical radical life" (VD 83).

This connection between the word of God and the charism of consecrated life, including tours of spirituality and God's word, because ways the Spirit establishing, then, should promote a continuous conversion to familiarize yourself with the Word: to better understand the meaning of the inspiration’s source and new dimensions of his incarnation in the historical challenges. But also to leave for the Spirit space of the protagonist: calling to obediently listening to his appeals and his inspirations.

Too often these biblical sources of origins (in the various institutions) have become bombastic slogans, without any exegetical depth, with openness to the mystery of the whole word. These remain as biblical phrases such as "magic", throw with conviction beyond miraculous for their identity: these are not these games that will save us (cf Jer 7:49). The Spirit should be heard yet again, to understand what he means to say those words today, in our context and in light of a vigilant awareness of the Church, open to alive discernment.

We will return to this issue through other themes, in particular through the prayerful and thoughtful approach -personal and community- to the Word. It is likely that the future of consecrated life is played on this ground, a new fruitful foundation.