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Volume 4, Number 4 Veritas Scripturae

October — December The Bulletin of the St. Biblical Guild 2012 ■—■—■—■ A publication that focuses upon the doctrines of Biblical inspiration and inerrancy — via Tradition and the Magisterium of the Catholic Church “Sanctify them in the truth; Thy word is truth” (Jn 17:17)

From the Director: The Neglected Books of the

There are some books of Holy Writ Look at the bold claim from the that seem to be more popular than Psalmist: “For ever, O LORD, thy others. Within the , word is firmly fixed in the heav- many of us are more at home with ens” (Ps 119:89). Ponder the the of Matthew than with Divine Son’s clear declaration: the Epistle of Jude. For the Old “But it is easier for and Testament, we know Exodus, but earth to pass away, than for one have overlooked Nahum. However, dot of the law to become void” (Lk Jude and Nahum are not any less 16:17). No doubt, those verses inspired or inerrant than Matthew apply to the Sacred Writings from and Exodus. the older dispensation. Nonethe- less, the principle remains — every The Church Militant should rectify utterance from God deserves to be the disparity. Begin with this fact: treated with respect and devotion. www.sjbg.me the Catholic Church recognizes a Biblical canon of 73 books. Some Prayerfully go through a neglected Scripture Memorization and Exegesis: may not be personal favorites. book each Sunday after the Holy Joshua 24:14-15 2 Some may not hold our attention. of the Mass. The possible Inerrancy Basics: Some may be difficult to grasp and graces will be worth the labor. Guidance from Fr. Christian Pesch, apply. Whatever the case may be, Godspeed, Part II 3 the entire canon is part of our Cath- Salvatore J. Ciresi The Church Fathers and Scripture: olic . Observations from St. 4 St. Thomas Aquinas and Revelation: St. Jerome (A.D. 343-420) says: Commentary on Titus 2:7-8 5 “Read assiduously and learn as The Magisterium Speaks: much as you can. Let sleep find you The Pontificate of St. Pius X holding your Bible, and when your and Modernistic Exegesis 6 head nods let it be resting on the sacred page” (Letter 22.17.2; A.D. The Pontifical Biblical Commission: 384). The Response of 1908, Part II 7 “Constantly read the Bible; in fact, have it always in your hands. Learn Addressing Bible Difficulties: what you have got to teach” (Letter Mark 2:23-28, Part II 8 52.7.1; A.D. 394). The Biblical World: “Ignorance of the Scriptures is igno- The Sect of the 9 rance of Christ” (Commentary on Isaiah bk. 18, prologue; A.D. 408- Book Recommendation: 410). The Fathers of the Church, Vol. 121: ”Love the Bible and wisdom will love St. Jerome — Commentary on you...” (Letter 130.20; A.D. 414). Galatians 10 Scripture Memorization and Exegesis: Joshua 24:14-15

“Now therefore fear the LORD, and The phrase “fear the Lord” (Heb., yᵉr’û serve Him in sincerity and in faithful- ’eth-yᵉhwāh) has earlier usage (Ex ness; put away the gods which your 9:30; Dt 6:2, 13; 10:20; 31:12; Josh fathers served beyond the River, and in 4:24). The saying refers to the awe Egypt, and serve the LORD. And if you and reverence one should have before be unwilling to serve the LORD, choose God’s splendor and holiness. Think of this day whom you will serve, whether St. Francis de Sales’ classic Introduc- the gods your fathers served in the re- gion beyond the River, or the gods of tion to the Devout Life, with its refrain the Amorites in whose land you dwell; “His Majesty.” but as for me and my house, we will The term “choose” (Heb., bachrû) has serve the LORD” (Josh 24:14-15). both a doctrinal and philosophical sig- nificance as a testimony to free will. This pericope takes place at Shechem; Man is a responsible creature and is a locale in the Ephraimite hill country granted the power of deliberation. This about 35 miles north of . truth is implied in texts such as Psalm Joshua gives his last address, and his 1:1-6. Verse 1 states in part, “Blessed actions “place a final stamp on the past is the man who walks not in the coun- (the exodus and conquest) and signal a sel of the wicked,” with verse 6 ending, future in which the people will settle in “for the LORD knows the way of the the Promised Land” (J. Walton, et al., righteous, but the way of the wicked The IVP Bible Background Commen- will perish.” tary: Old Testament, pp. 240-241). The episode is a typical renewal: The directive to “serve the LORD” (Heb., a gathering before God (Josh 24:1), a na‘ăvōdh ’eth-yᵉhwāh) is not a mere rehearsal of past history (Josh 24:2- outward profession. The charge entails 13), a rejection of false gods and an words as well as deeds (i.e., actions). urging of loyalty to Yahweh (Josh 24:14 Note the fact that Joshua includes his -15), a pledge of obedience (Josh 24: “house” (Heb., ûvêthî). This under- 16-18), a warning about rebellion (Josh scores salvation is not only an individu- 24:19-20), and a vow of service (Josh al matter, but also a corporate and 24:21-24). The renewal ceremony then familial one (cf. Acts 16:30-31). follows in Joshua 24:25-28 (cf. E. Mer- rill’s Kingdom of Priests, p. 139). One commentary sums up the incident: “Joshua was calling Israel to honesty The grave exhortation of Joshua 24:14- and commitment. He wanted them to 15, spoken thousands of years ago, show singleness of heart” (F. Gæbe- challenges the Catholic here and now: lein, gen. ed., The Expositor’s Bible Will I follow Christ or the world, the Commentary III:368). flesh, and the devil?

Veritas Scripturae Page 2 Volume 4, Number 4

www.sjbg.me Inerrancy Basics: Guidance from Fr. Christian Pesch, Part II

This column will continue the study of ● Individual passages also posses this De Inspiratione Sacrae Scripturae by high authority (Mt 5:18; Lk 24:44; Jn Fr. Christian Pesch, by way of a précis 10:35; Acts 1:16; Gal 3:16; Heb 8:8-13) of its dogmatic section (nos. 373-636), ● Such authority rests on the fact that in L. Schökel’s The Inspired Word: God spoke through the sacred writers Scripture in the Light of Language and as through the prophets (Mt 1:22; 2:15- Literature. Pesch’s opus provides a val- 17; Acts 1:16; Gal 3:8; Heb 4:4-7; 10: uable template for a detailed inquiry 15-17) into the doctrine of Biblical inspiration. ● Inspiration is taught explicitly (2 Tim Last issue considered this teaching 3:14-17; 2 Pet 1:19-21). with the Old Testament as the starting The large number of passages from point. This issue will end with the New God’s Word given in the last column Testament. may now be joined to the extracts listed Below is an adapted excerpt from the in this column. This offers a fine survey précis (pp. 388-402). The Chapter and of Divine Revelation from both Testa- “Pesch’s opus Article titles have been retained: provides a ments. This is perhaps the best way to valuable template study the doctrine of inspiration, and Chapter I: The Existence of Inspiration for a the teaching on inerrancy that follows. Article I. The Testimony of Scripture detailed inquiry 2. The New Testament into the Fr. Pesch had a great mastery of the doctrine of ● The New Testament considers the Biblical topic of Biblical inspiration. Consider sacred books of the Old Testament to inspiration.” this assessment from a generation ago: be prophetic (Mt 1:22; 2:5-23; Lk “His manual has been replaced by 24:44) others in most lecture rooms, but this ● A collection of sacred books, known is unfortunate. No one had or has at as “Scripture” or “Scriptures,” were in his disposal the wealth of information, existence (Jn 2:22; 5:39; 7:42; 10:35; scriptural, patristic, and theological, Gal 3:22; 1 Pet 2:6) that he had; and this not only in the his- ● This collection is divided into “the torical section, but also in the systemat- Law,” “the Prophets,” and “the ic analysis” (L. Schökel, p. 387). Psalms” (Mt 5:17; Lk 24:44; Jn 10:34; It would be a tremendous service to 12:34; 1 Cor 14:21) Holy Mother Church if a publisher ● The collection also calls individual brought back into print De Inspiratione passages “Scripture” (Mk 12:10; Lk Sacrae Scripturae. An accurate and 4:21; Jn 19:36; Acts 8:35) readable English translation would be a ● This Scripture is invested with great gain for the Christian faithful. As well, authority (Mt 4:14; Jn 10:34; Acts seminaries could use a tome of this 15:15; Rom 1:17; 1 Pet 2:6) high caliber.

Veritas Scripturae Page 3 Volume 4, Number 4

www.sjbg.me The Church Fathers and Scripture: Observations from St. Ambrose

St. Ambrose of Milan (A.D. 340-397) But Saint Luke maintained as it were a cer- was born at Treves in Gaul. Trained in tain historical order and revealed to us rhetoric and law, he eventually was more of the Lord’s wondrous deeds — yet in such a way that the history in this Gos- consecrated bishop for Milan in A.D. pel embraces the qualities of wisdom in its 374. Ambrose was a model for this entirety” (Commentary on the Gospel ac- sacred office, both in public and private cording to Luke, prologue 3-4; A.D. 377— life. His best work is his moral and 389). ascetical tomes. The man is renowned via “Ambrosian Chant,” connected with The citation, reformatted slightly, is the Milanese (or Ambrosian) Rite of the taken from Fr. Boniface Ramsey’s The Sacred Liturgy. Early Church Fathers: Ambrose (p. 162). As an aside, this patristic series, This Doctor of the Church writes in one The Early Church Fathers (Routledge of his commentaries: Press), although expensive, is a great “Do you think that this wisdom was want- addition to one's library. The volumes ing to the Evangelists? Although they are contain many previously inaccessible filled with various kinds [of wisdom], none works that are a boon to the student of the less each excels in his own kind. For in fact there is natural wisdom in the book of Scripture. the Gospel that was written by John. For Let us return to the Ambrosian citation. no one else, I venture to say, has seen Here are two observations from the God’s majesty and preserved it for us in quote. Firstly, St. Ambrose takes it for his own words with such sublime wisdom. granted that the actual writers of the He went beyond the clouds, he went be- four were the Apostles (Ss. yond the powers of heaven, he went be- yond the and discovered the Word Matthew and John) or apostolic men ‘in the beginning’ and saw the Word ‘with (Ss. Mark and Luke). The bishop knew God’ (John 1:1). nothing of some obscure “early faith And who pursued particular things with community,” which allegedly patched greater morality, for the sake of human be- together some ecclesiastical writings ings, than Saint Matthew, who published over several generations, and after for us the precepts of life? frequent layers of literary redaction. What is more rational than Saint Mark’s idea that right at the beginning [of his gos- Secondly, the overseer of Milan speaks pel] there should be placed, in that marvel- about the lofty subject matter disclosed ous conjunction: ‘Behold, I am sending my by the Evangelists. The sacred hagiog- messenger’ (:2) and: ‘The voice of raphers were bestowed great graces one crying in the desert’ (Mark 1:3)? In this to be passed down to mankind. This way he evoked our admiration and taught heavenly wisdom is the very sayings man that he must be pleasing by humility, and feats of the Only Begotten Son abstinence and faith, just as the great recorded in the four Gospels. This Saint mounted to immor- treasure surpasses the true, the good, tality by these steps — by his garb, his and the beautiful found even in the best food and his message (cf. Mark 1:6-8). and noblest of secular compositions.

Veritas Scripturae Page 4 Volume 4, Number 4

www.sjbg.me St. Thomas Aquinas and Revelation: Commentary on Titus 2:7-8

The Douay-Rheims Bible renders Titus them. For in doing this thou shalt both 2:7-8 as follows: “In all things shew thy- save thyself and them that hear thee.’ self an example of good works, in doc- Likewise, he admonishes him regard- trine, in integrity, in gravity, The sound ing his way of living. First, he ought to word that can not be blamed: that he, turn aside from evil. Is 1:16: ‘Wash who is on the contrary part, may be yourselves, be clean, take away the afraid, having no evil to say of us.” evil of your devices from My eyes: cease to do perversely.’ And so he With this section before us, St. Thomas says, ‘in integrity,’ through incorruptibil- Aquinas now comments (in part) on St. ity. For just as a body destroys integrity Paul’s words to his son in the faith, through the corruption of its members, Titus: so also the soul through the corruption “Since you are young in age, ‘In all of . Now, in a prelate there is integri- things shew thyself an example of good ty of the mind through prudence, of the works.’ For a prelate ought to be as it affections through charity, and of the were an example for his disciples. 1 body through chastity. 1 Thess 5:23: Cor 11:1: ‘Be ye followers of me, as I ‘And may the God of peace Himself also am of Christ.’ Jn 13:15: ‘For I have sanctify you in all things; that your given you an example, that as I have whole spirit, and soul, and body, may done to you, so you do also.’ be preserved blameless in the coming Then when he says, ‘in doctrine,’ he of our Lord Christ.’ Second, that posits the specific things in which he he be grave with respect to those ought to show himself an example. goods which come with charity. Now, First, he shows what should be his ac- being grave has two things: one is that tion, namely, teaching; hence he says, it descends, and according to this it is ‘in doctrine.’ For this is proper to a prel- censured. Ps 4:3: ‘O ye sons of men, ate. Jer 3:15: ‘And I will give you pas- how long will you be grave of heart?’ tors according to My own heart, and The other is that it is stable and firm, they shall feed you with knowledge and and so they are called grave who are doctrine.’ And this is most befitting to not easily moved from the good. It is him who has other bishops under him, thus here when he says, ‘in gravity,’ as is said above 1:5, ‘Thou shouldest and this is commendable. Ps 34:18: ‘I set in order the things that are wanting, will praise thee in a grave people.’” and shouldest establish presbyters in The quotation, reformatted slightly, is every city.’ And so by teaching others from C. Baer’s Thomas Aquinas: Com- he should give them the example of mentaries on St. Paul’s Epistles to Tim- teaching. 1 Tim 4:16: ‘Take heed to othy, Titus, and Philemon (pp. 177-8). thyself and to doctrine: be earnest in

Veritas Scripturae Page 5 Volume 4, Number 4

www.sjbg.me The Magisterium Speaks: The Pontificate of St. Pius X and Modernistic Exegesis

Pope St. Pius X (r. 1903—1914) dealt 4. Even by dogmatic definitions the with the Modernist crisis in the early Church’s magisterium cannot deter- Twentieth Century. At that time, the mine the genuine sense of the Sacred Holy Roman and Universal Inquisition Scriptures. (i.e., the Holy Office) under this Pontiff, 12. If he wishes to apply himself useful- paid attention to the field of Biblical ly to Biblical studies, the exegete must Studies. They would eventually issue first put aside all preconceived opinions 1907’s Lamentabili Sane (Syllabus about the supernatural origin of Sacred Scripture and interpret it the same as Condemning the Errors of the Modern- any other merely human document. ists). Pius was not afraid of progress in academia — what he did fear was the 19. Heterodox exegetes have express- undermining of the Catholic Faith ed the true sense of the Scriptures more faithfully than Catholic exegetes. through the guise of “new knowledge.” There is a necessary and legitimate 24. The exegete who constructs prem- place for research, but not at the cost ises from which it follows that dogmas of truth. Thus, the sainted and learned are historically false or doubtful is not to be reproved as long as he does not Vicar of Christ warns, via Lamentabili, directly deny the dogmas themselves. about the following condemned errors that attack the Sacred Page: 61. It may be said without paradox that there is no chapter of Scripture, from “1. The ecclesiastical law which pre- the first of Genesis to the last of the scribes that books concerning the Di- Apocalypse, which contains a doctrine vine Scriptures are subject to previous absolutely identical with that which the examination does not apply to critical Church teaches on the same matter. scholars and students of scientific exe- For the same reason, therefore, no gesis of the Old and New Testament. chapter of Scripture has the same 2. The Church’s interpretation of the sense for the critic and the theologian.” Sacred Books is by no means to be The labors of those who devote their rejected; nevertheless, it is subject to lives to the study of God’s Word should the more accurate judgment and cor- be appreciated by all. Such intellectual rection of the exegetes. endeavors may reap benefits for the 3. From the ecclesiastical judgments Church Militant. But the highly trained and censures passed against free and scholar, as well as the simple layman more scientific exegesis, one can con- in the pew, must heed the Magisterium clude that the Faith the Church propos- of the Catholic Church. es contradicts history and that Catholic The Modernism of the last century was teaching cannot really be reconciled never expunged completely. For this with the true origins of the Christian reason, the 1907 Holy Office decree religion. should be read in its entirety.

Veritas Scripturae Page 6 Volume 4, Number 4

www.sjbg.me The Pontifical Biblical Commission: The Response of 1908, Part II

This issue will continue to examine the The English term “prophet” has roots to Biblical Commission’s 1908 text, On the underlying Hebrew word nābîʾ. The the Character of the and term has over 300 appearances in the Its Author. The first three parts of the Old Testament. One could render the five-part response (given in full in the word as “spokesman” or “speaker.” In last issue) covers not only authorship, the New Testament, the Greek word but also some generalities of the office employed is prophētēs (cf. William D. of prophet. Therefore, it will be helpful Mounce, gen. ed., Mounce’s Complete to discuss some basics. Expository Dictionary of Old and New Testament Words, pp. 544-545, 990, Consider two instructive remarks on 1260). the prophet’s task in Sacred History. Fr. J.M. Simon writes: “Reproaching Looking at the Old Testament, one the evil-doer, threatening the obstinate, sees the prophets were heralds of the exhorting the negligent, arousing the divine will (Ex 4:12). It was the one, dormant, consoling the afflicted, — all true God who called men to this special these are comprised in the prophet’s office (Amos 7:15). The prophet, in this work. His role is quiet district from that calling, was especially equipped by of the priest. The latter is chiefly con- God for such a unique mission (Jer cerned with the ordinary routine of life, 20:9). At times, during this ministry, the which largely treads the road of prece- miraculous would accompany such dent. The prophet, on the other hand, men (2 Ki 4:1-7). Naturally, as convey- deals rather with emergencies, acute ors of divine truths, the prophets often evils or dangers, critical situations; and pointed to future events (Joel 2:28-29). his message, rooted in attendant cir- So vital was the trade of prophets that cumstances, is generally novel, star- there were clear tests to detect false tling, always forceful” (A Scripture Man- ones from those who were true (Dt ual I:319-320). Fr. Hugh Pope states: 13:1-3; 18:21-22). A survey of the “Familiarity with the well-known Proph- lives of the divine seers testifies that ets from the eighth century onwards they suffered greatly, and often bore whose writings have come down to us little fruits from their heroic labors (cf. should not blind us to the fact that the P. Heinisch, Theology of the Old Testa- prophetic gift is represented as at least ment, pp. 18-22). as old as the Hebrew race. Thus Abra- The actions and writings of the proph- ham is called a ‘Prophet,’ and is there- ets are not mere ancient events from fore depicted as ‘praying’ for those who days past. These men covey a mes- offend God; similarly Moses prophe- sage from God that transcends both sies, and a ‘Prophet’ is sent to the chil- time and space (cf. R. Chisholm Jr., dren of Israel in the days of the judges, Handbook on the Prophets, p. 9). With and he claims to speak in the name of this background, our next column will the Lord” (The Catholic Student’s address particulars on authorship for “Aids” to the Study of the Bible II:272). the inspired tome of Isaiah.

Veritas Scripturae Page 7 Volume 4, Number 4

www.sjbg.me Addressing Bible Difficulties: Mark 2:23-28, Part II

Last issue asserted the prepositional phrase A recent work, Dr. M. Healy’s Catholic Com- epi archiereōs in Mark 2:26 refers to mentary on Sacred Scripture: The Gospel of a time period — not a tenure of office. One Mark (p. 65, n. 3), mentions this possible witness (among many) to such an exegesis interpretation elaborated above. is A Catholic Commentary on Holy Scripture, p. 911, n. 789f (B. Orchard, gen. ed.). It is Let us recap. The clause deals either with a interesting that a translation tied to Messianic time period (i.e., an epoch), or with a location , A Messianic Jewish Version of the in Scripture (i.e., a chapter division). Neither Scriptures, agrees with this reading is a strain upon reason. sense and renders the clause “in the days of Abiathar the high priest.” Besides the linguistical clarifications, other proposals help explain Mark 2:26. Here is Fr. The respected Evangelical scholar, Dr. Craig Cornelius a Lapide: “You will object that 1 Blomberg, offers another interpretation: Kings 21:6 says that this was done under “The preposition epi usually means ‘upon’, Ahimelech, the father of Abiathar. I answer, but in this context it makes no sense to first, that Abiathar was even then the pontiff translate ‘upon Abiathar the high priest’. Nev- together with his father, because when his ertheless, since in eighteen of the twenty- father was absent, or sick, or otherwise en- one places Mark uses this preposition with gaged, he discharged the high priest’s office; the genitive case it does refer to location ra- and he was shortly to succeed his father, at ther than time, the translation ‘when’ is not his death in the pontificate. Listen to Bede: very likely. John Wenham notices a close That the Lord calls Abiathar the high priest parallel in :26 where Jesus cites the instead of Ahimelech involves no discrepan- story of God appearing to Moses at the burn- cy, for both were on the spot when ing bush, in which he translates epi tou batou came and asked for and received the loaves. with the explanatory paraphrase ‘in the pas- And when Ahimelech was slain by Saul, Abi- sage of Scripture concerning (or, entitled) the athar fled to David, and became his compan- Bush’. Similarly, Mark 2:26 makes good ion through the whole of his exile. Afterward, sense if translated ‘at the passage of Scrip- when David was king, he received the rank ture concerning (or, entitled) Abiathar the of the high priesthood; and continuing in the High Priest’, for the passage referred to pontificate during the whole of David’s reign, comes in the chapter (1 Sam. 1:21) which he became much more celebrated than his immediately precedes the record of the first father, and so was more worthy to be called exploits of Abiathar. Since Abiathar is the high priest by the Lord, even during his fa- more noteworthy of the two priests through- ther’s lifetime. out the larger context of 1 Samuel, as the Second, and better: It is clear from scripture man who first brought the priesthood to Da- that both father and son bore both names, vid’s side in his struggle against Saul, it and were called sometimes Abiathar, some- would not be unnatural to refer to several times Ahimelech. This appears from 2 Kings chapters under his name. Wenham’s transla- 8:17, 1 Paralipomenon 18:6 [typographical tion thus preserves the more common use error, should be v. 16] and 24:6. Thus Jan- of the preposition epi as referring to location, sen, Toletus, Salmeron, Franz Lucas, and even if the specific location in view is a pas- others” (T. Mossman, et al., The Great Com- sage of Scripture rather than a place on the mentary of Cornelius a Lapide: The Holy globe” (The Historical Reliability of the Gos- Gospel According to Saint Mark, p. 17). pels, p. 193). In other words, the expression epi Abiathar archiereōs may be likened to a Next issue: final discussion on Mark 2:23-28. modern chapter division.

Veritas Scripturae Page 8 Volume 4, Number 4

www.sjbg.me The Biblical World: The Sect of the Sadducees

Veritas Scripturae 4.2 examined the The following are some of the main . It is fitting to now look at beliefs of the Sadducees: their co-religionists, the Sadducees. ● Accepted the Torah (the five books of Henri Daniel-Rops starts us off: “At the Moses) alone as the Word of God, and time of Christ, it appears that the Sad- interpreted it more literally than the ducees drew their members chiefly Pharisees. from the well-to-do class, the higher ● Attributed all to free will, instead of officials, wealthy merchants, land- free will and divine sovereignty working owners and priests. They were in pos- together. session of the Temple and they con- ● Rejected a belief in both angels and trolled the Temple worship and the sac- demons. rifices; at the same time they were in ● Denied the resurrection and afterlife. command of the tithes and therefore ● Firm adherents to Levitical purity of the financial system. It was from (cf. R. Thomas, Charts on the Gospels among the Sadducees that the states- and the Life of Christ, pp. 72-73). men and the diplomats were chosen — John Bright’s popular text, A History of the men who maintained the essential Israel, speaks of the Sadducees this relationships with the occupying au- way: “It is probable that their foremost thorities, relationships without which concern was that the Temple cult the country could not have carried should be prosecuted and the law, on” (Daily Life in the Time of Jesus, pp. especially its ritual and sacrificial fea- 388-389). tures, carried out under the supervision On a linguistic note, the plural Greek of the constituted priesthood. Whatever term Saddoukaios may be derived from they may have thought God’s ultimate the Hebrew saddiq (“righteous”). There purpose for Israel to be, their aim in the may also be a connection to the name present was to see to it that this status Zadok, the high priest from the period quo was maintained. Being practical of David. The Biblical dictionaries and men of the world, they were willing to encyclopedias debate this point. go to considerable lengths of compro- mise in order to do it, readily cooperat- Within the New Testament, the word ing with the secular rulers, whether “Sadducees” appears fourteen times. worldly-minded Hasmonaean priest- We find this sect at odds with John the kings (who were of their stripe) or Ro- Baptizer (Mt 3:4-12), the Savior (Mk man procurators, and fearing above all 12:18-27), Ss. Peter and John (Acts things any disturbance that might upset 4:1-4), and St. Paul (Acts 23:1-10). the balance — which is why they found Opposition between the Sadducees Jesus dangerous” (p. 461). and the Good News is palpable.

Veritas Scripturae Page 9 Volume 4, Number 4

www.sjbg.me Book Recommendation: The Fathers of the Church, Vol. 121: St. Jerome — Commentary on Galatians

Andrew Cain, trans. The Fathers of the The heart of the book is its exegesis. Church, Vol. 121: St. Jerome — Com- As it should be, here one finds in St. mentary on Galatians. Washington, Jerome’s opus the theological and the DC: Catholic University, 2010, 283 practical wedded together. The later is pages. seen in this snippet on Galatians 6:14: “The only person who can boast in the St. Jerome is the “Father of Biblical Cross of Christ is he who takes up his Studies,” and ranks among the cele- cross and follows the Savior, who has brated exegetes within the Catholic crucified his own flesh with its vices Church. In spite of this fact, many of his and sinful desires, who has died to the commentaries are scarce in our era. world, and who does not fix his eyes on One notable work that fills the void is what is seen but on what is unseen. Andrew Cain’s The Fathers of the For he sees the world crucified and its Church, Vol. 121: St. Jerome — Com- present form passing away. The world, mentary on Galatians. then, is crucified to the righteous man. The Savior speaks of it when he says, The introduction, p. 49, says: “Jerome ‘I have overcome the world,’ and, ‘Do was the greatest Biblical scholar of the not love the world,’ and, ‘You have not ancient Latin church. His Commentary received the spirit of the world’” (p. on Galatians represents his first sub- 263). The former is read in this bit for stantial attempt at systematic Biblical Galatians 6:18: “Amen is a Hebrew interpretation. Since he articulated in it word. The Septuagint translators ren- the hermeneutical methodology that der it as ‘let it be,’ while Aquila, Sym- would come to dominate his later exe- machus, and Theodotion translate it as getical work, it stands as a key witness ‘faithfully’ or ‘truly.’ In the Old Testa- to a formative stage in his intellectual ment God ratifies his own words with a development. When compared with the conventional oath, saying, ‘As surely as other five extant Latin commentaries on I live, declares the Lord,’ and he also Galatians from the fourth and early fifth swears through his saints, ‘As surely as centuries, Jerome’s Commentary your soul lives.’ Likewise, in the Gospel stands out for the rigor of its Biblical our Savior uses the word amen to con- textual criticism, the breadth of its clas- firm that the words he utters are true. sical and patristic erudition, and its Amen signifies the hearer’s consent research-intensiveness and expository and is a sign of truthfulness” (p. 268) thoroughness (it is two-thirds longer than any of the other five commen- Cain’s bibliography offers a plethora of taries)”. This section covers many fac- sources for consultation. Among the ets of St. Jerome’s interesting life. The indices are those for Scripture, and remainder of the intro is well done, with Hebrew and Greek words and phrases. a variety of useful material. This sec- One may quibble over some comments tion throws light on the rest of the work. by the author. Nonetheless, this is a worthy volume for study and prayer.

Veritas Scripturae Page 10 Volume 4, Number 4

www.sjbg.me A.M.D.G. J.M.J. The St. Jerome Biblical Guild is an educational apostolate that explains and defends Sacred Scripture via Tradition and the “You shall love the Lord your God with all your Magisterium of the Catholic Church. The apostolate takes its heart, and with all your soul, and with all your name from St. Jerome, “The Father of Biblical Studies,” and mind” (Mt 22:37). labors by God’s grace to accomplish the following: (1) explain the various Bible study tools and academic resources; for indi- “Jesus said to them, ‘Is not this why you are vidual research or study groups, (2) present studies from wrong, that you know neither the Scriptures Scripture on specific books such as the Gospel of St. Luke, or nor the power of God?’” (Mk 12:24). general themes such as the Biblical roots of home-schooling, (3) promote the classic exegetical methods and insights found “And beginning with Moses and all the Proph- within Tradition; with attention to the Church Fathers and St. ets, He [Christ] interpreted to them in all the Thomas Aquinas, and (4) defend the Magisterial doctrines of Scriptures the things concerning Himself” (Lk Biblical inspiration and inerrancy; the latter the main focus of 24:27). the apostolate. The Guild places itself under the Sacred Heart of Jesus and Immaculate Heart of Mary. As well, the Guild “Now Jesus did many other signs in the pres- seeks the intercession of St. Jean-Marie Vianney and St. Thé- ence of the disciples, which are not written in rèse of Lisieux for favors and protection. In all things, the this book; but these are written that you may apostolate seeks the greater glory of God (cf. 1 Chr 28:9; Ps believe that Jesus is the Christ, the Son of 37:5; Jer 9:23-24; Jn 15:5; Col 3:17; Jas 4:13-15). God, and that believing you may have life in + + + His name” (Jn 20:30-31). Mr. Salvatore J. Ciresi, founder and director of the St. Jerome Biblical Guild, served two tours in the U.S. Marine Corps and is now employed in the aviation sector. He earned his M.A. in Theological Studies, with a Scripture concentration, from the www.sjbg.me Notre Dame Graduate School of Christendom College, where he serves on the faculty. His other ecclesiastical activities in- To subscribe (no charge or obligation) to clude past co-host of ‘Cross Talk,’ a Catholic radio program in Veritas Scripturae, send your name and e- Virginia; a contributor on behalf of the Arlington Diocese to the mail address to [email protected]. Please 2005 revision to the National Catechetical Directory; a former type “VS subscription” in the subject line. board member for a private Catholic school; a past columnist for the Arlington Catholic Herald; and a contributor to The Latin Mass: The Journal of Catholic Culture and Tradition. Mr. Ciresi resides with his wife and children in Virginia.

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