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Written by Henry Wansbrough OSB
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Sunday, 20 January 2013 20:49 |
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 The fiftieth anniversary of the opening of Vatican II provides an opportunity to reflect on the extraordinary changes which have taken place in the Roman Catholic Church in the attitude to and use of the Bible. At the time of Vatican II the Church was still emerging from a shell-shocked and timorous period following the vigorous repression by Church authorities of the excesses of the Catholic Modernist movement in the opening years of the twentieth century.
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Written by Nicholas King SJ
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Sunday, 20 January 2013 20:45 |
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 The year-and-a-bit from October 2012 (the 50th anniversary of the Second Vatican Council) to the feast of Christ the King in November 2013, has been declared a Year of Faith by the Pope, with the particular aim of underlining the importance of preaching the gospel to a world that seems largely indifferent to it. It seems good, therefore, to inspect the ‘gospelling’ of one of the most determined preachers in the early Church, namely St Paul, who proudly proclaimed himself the ‘Apostle of the Gentiles’.
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Written by Richard Ounsworth OP
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Sunday, 20 January 2013 20:41 |
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 In this essay I explore the notion of faith that emerges from the Epistle to the Hebrews. I begin, naturally enough, with the seeming definition of faith offered by Hebrews 11:1, arguing that the concept is as much as an ontological as an epistemological one. One of the difficulties with Hebrews 11, it might be felt, is that it appears to define faith without reference to Christ (or very nearly); but in the second part I turn my attention to the way in which Hebrews frames its eleventh chapter with expressions that make it clear that its understanding of faith is profoundly Christological, in particular by describing Jesus as ‘pioneer and perfecter of faith’ in 12:2.
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Written by Michael Tait
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Monday, 02 July 2012 16:37 |
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Michael Tait holds the Licence in Sacred Scripture from the Pontifical Biblical Institute and the PhD from the University of Manchester.
The difference in emphasis between the Johannine Baptist and the John of the Synoptics is well-known: whereas the latter is portrayed as an eschatological prophet preaching repentance, the focus of the former is almost exclusively on his role as a witness to Jesus. Related to this basic contrast, two other differences in detail are worth noticing. Only in the Fourth Gospel does John describe himself as the Voice in the Wilderness (1:23), and only there does he describe Jesus as the Bridegroom.
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Written by Ian Boxall
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Monday, 02 July 2012 16:34 |
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Ian Boxall is Editor of Scripture Bulletin, and Tutor in New Testament at St Stephen's House, Oxford.
It is probably fair to say that no other biblical book has had so many detractors and critics – inside as well as outside the churches – as the Book of Revelation. Commentators often cite the famous words of Martin Luther, in his Preface to Revelation of September 1522:
'My spirit cannot accommodate itself to this book. For me this is reason enough not to think highly of it: Christ is neither taught nor known in it. … Therefore I stick to the books which present Christ to me clearly and purely.'
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Written by Adrian Graffy
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Monday, 02 July 2012 00:00 |
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Fr Adrian Graffy is the editor of the Take and Read series (Alive Publishing).
The first four volumes of the Take and Read series, on the four gospels, were published in 2009.
Now the same group of authors, Ian Boxall, Adrian Graffy, John J Henry and Henry Wansbrough is producing four more volumes, on further books of the New Testament.
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Written by Jennifer Dines CSA
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Sunday, 08 January 2012 09:46 |
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 Jennifer Dines CSA taught Biblical Studies at Heythrop College, University of London, from 1979 to 2001. She now lives in Cambridge and does research mainly on the Septuagint. She is a Trustee of the Catholic Biblical Association.
When Augustine coined the term ‘Minor Prophets’ for the twelve books from Hosea to Malachi, it was not a slur on their status but a comment on their brevity by comparison with the ‘Major’ (i.e. longer) prophetic books. Many scholars now prefer what is in fact older terminology: ‘the Book of the Twelve’, often abbreviated to ‘the Twelve’ which is what, for convenience, I shall use here. Each of the Twelve has its own introduction (Hos. 1:1; Amos 1:1; Jon. 1:1; Hab. 1:1 and so on) and, until recently, has mostly been studied as a self-contained text. Yet these twelve books always form a distinct group in biblical manuscripts, whether Jewish or Christian.
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