Veritas Scripturae the Bulletin of the St

2015 Veritas Scripturae The Bulletin of the St. Jerome Biblical Guild Annual Edition ■—■—■—■ A publication that focuses upon the doctrines of Biblical inspiration and inerrancy, and related Scriptural knowledge, Volume 7 in light of Tradition and the Magisterium of the Catholic Church

“Sanctify them in the truth; Thy word is truth” (Jn 17:17)

From the Director: Hidden Treasures The inaugural issue of Veritas Five documents have appeared Scripturae (VS) in 2009, and in VS to date, often with some subsequent issues, have given commentary. To insure quicker column space to the Pontifical progress in the dissemination of Biblical Commission (PBC) and the PBC texts, moving forward, its documents. One reason has they will “stand alone” without been to draw attention to the analysis. pre-1971 pronouncements. The Commission’s pronounce- A review: Established in 1902 ments are accessible in newer during the pontificate of Leo XIII reference works, such as The www.sjbg.me (r. 1878-1903), the PBC was, at Church and the Bible (D. Mur- Scripture Memorization and Exegesis its founding, an organ of the phy, ed.), and The Scripture from the Old Testament: Magisterium of the Catholic Documents (D. Béchard, ed. Nehemiah 8:1-9 ...... ……………………. 2 Church. Pope Paul VI (r. 1963- and trans.). Usually, the 1964 Scripture Memorization and Exegesis from the New Testament: 1978) reconstituted this papal edition of Rome and the Study Philippians 2:5-11 ……..…....…………. 3 commission, in 1971, down to of Scripture (C. Louis, ed.) pro- Inerrancy Basics: an advisory committee. This vides the texts, with some refor- Contradictions in the Bible ………….… 4 action lowered the authority of matting, for each issue of VS. The Church Fathers and Scripture: the PBC and its ensuing state- St. Isidore of Seville on the Canon ments. The earlier texts, often Godspeed, of the Old Testament …..………….……. 5 unknown, are hidden treasures. St. Thomas Aquinas and Revelation: Salvatore J. Ciresi, M.A. A Look at the Catena Aurea ……..……. 6 The Magisterium Speaks: The Johannine Comma ……...…………. 7 St. Jerome ( A.D. 343-420) says: The Pontifical Biblical Commission: “Read assiduously and learn as On the Historical Character of the much as you can. Let sleep find you First Three Chapters of Genesis ……… 8 holding your Bible, and when your head nods let it be resting on the Addressing Bible Difficulties: sacred page” ( Letter 22.17.2; A.D. Conflated Quotations …...... …………… 9 384). The Biblical World: “Constantly read the Bible; in fact, The Judges of Israel .…………....…….. 10 have it always in your hands. Learn The Life of Christ: what you have got to teach” (Letter The Beatitudes …………….….………… 11 52.7.1; A.D. 394). Book Recommendation (out-of-print): “Ignorance of the Scriptures is igno- The Acts of the Apostles: rance of Christ” (Commentary on Isaiah bk. 18, prologue; A.D. 408- Text and Commentary ...………………. 12 410). Book Recommendation (in-print): Handbook of Biblical Chronology: ”Love the Bible and wisdom will love you...” (Letter 130.20; A.D. 414). Principles of Time Reckoning in the Ancient World and Problems of Chronology in the Bible ....……..……. 13 Scripture Memorization and Exegesis from the Old Testament: Nehemiah 8:1-9

“And all the people gathered as one man The whole episode of Nehemiah 7:73— into the square before the Water Gate; and 10:39 includes the public reading of God’s they told Ezra the scribe to bring the book Law, the celebration of the Feast of Booths of the law of Moses which the LORD had (or Tabernacles), and the renewal of the given to Israel. And Ezra the priest brought covenant. The proclamation and explana- the law before the assembly, both men tion occurs in Nehemiah 8:1-12. This is and women and all who could hear with about a week after the completion of the understanding, on the first day of the sev- walls at Jerusalem by the returning exiles; enth month. And he read from it facing the probably 445 B.C. (cf. Neh 6:15; 7:1). For square before the Water Gate from early our column, Nehemiah 8:1-9 is the focus. morning until midday, in the presence of the men and the women and those who The assembly takes place at the “Water could understand; and the ears of all the Gate” (sha‘ar-hammāyim) of verse 1. people were attentive to the book of the Nehemiah 8:3 says this exposition lasted law. And Ezra the scribe stood on a wood- “early morning until midday” (min-hā’ôr en pulpit which they had made for the pur- ‘adh-machătsîth hayyôm), which is from pose; and beside him stood Mattithiah, about dawn to noon. This teaching from a Shema, Anaiah, Uriah, Hilkiah, and Ma- “wooden pulpit” (‘al-mighdal-‘ēts) per verse aseiah on his right hand; and Pedaiah, 4, in which all “stood” (‘āmedhû) in verse 5, Mishael, Malchijah, Hashum, Hash- drew a double ’āmēn of verse 6. The Holy baddanah, Zechariah, and Meshullam on Sacrifice of the Mass echoes this custom. his left hand. And Ezra opened the book in the sight of all the people, for he was With respect to the reading of God’s Law, above all the people; and when he opened the terms and expressions “book of the law it all the people stood. And Ezra blessed of Moses” (’eth-sēpher tôrath mōsheh), the LORD, the great God; and all the peo- “the law” (’eth-hattôrāh; lattôrāh; hattôrāh), ple answered, ‘Amen, Amen,’ lifting up “book of the law” (’el-sēpher hattôrāh), and their hands; and they bowed their heads e “law of God” (b thôrath hā’ĕlōhîm) likely and worshiped the LORD with their faces to refers to parts of the Pentateuch: Genesis the ground. Also Jeshua, Bani, Sherebiah, through Deuteronomy. For this public proc- Jamin, Akkub, Shabbethai, Hodiah, lamation, Nehemiah 8:5 and 8:8’s “the Maaseiah, Kelita, Azariah, Jozabad, Han- book” (hassēpher and vassēpher) was a an, Pelaiah, the Levites, helped the people scroll; the book or codex comes into use to understand the law, while the people later in the early centuries of Christianity. remained in their places. And they read from the book, from the law of God, clear- e ly; and they gave the sense, so that the The phrase “gave the sense” (m phōrāsh) people understood the reading. of Nehemiah 8:8 may mean the Levites And Nehemiah, who was the governor, either translated from pre-exilic Hebrew to and Ezra the priest and scribe, and the Aramaic, or merely broke down the text for Levites who taught the people said to all interpretation. Perhaps the Levites did the people, ‘This day is holy to the LORD both; first translate and then interpret. your God; do not mourn or weep.’ For all the people wept when they heard the For more details, consult F. Fensham, The words of the law” (Neh 8:1-9). New International Commentary on the Old Testament: The Books of Ezra and Nehe- Note well: the unpronounceable names in miah, pp. 214-219; and J. Walton, et al., the extract must not overshadow its value. The IVP Bible Background Commentary: Old Testament, p. 478.

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www.sjbg.me Scripture Memorization and Exegesis from the New Testament: Philippians 2:5-11

“Have this mind among yourselves, which is The focus is the Incarnation: we are to com- yours in Christ Jesus, who, though He was in prehend the assuming of a human nature by the form of God, did not count equality with the Eternal Son. The words “emptied Him- God a thing to be grasped, but emptied Him- self” (heauton ekenōsen), “servant” (doulou), self, taking the form of a servant, being born “likeness of men” (homoiōmati anthrōpōn), in the likeness of men. And being found in and “found in human form” (heuretheis hōs human form He humbled Himself and be- anthrōpos) underscores a key truth, among came obedient unto death, even death on a many, when the Word became flesh: the cross. Therefore God has highly exalted Him meekness of the Second Person of the and bestowed on Him the name which is Blessed Trinity. His humility mentioned in above every name, that at the name of Jesus Philippians 2:6-8 leads to His glory, triumph, every knee should bow, in heaven and on and exaltation in vv. 9-11. Isaiah 45:23 and earth and under the earth, and every tongue 52:13—53:12, centuries earlier, signals this confess that Jesus Christ is Lord, to the glory fact of the Messiah (cf. C. Carvalho, ed., An- of God the Father” (Phil 2:5-11). selm Companion to the Bible, pp. 279-281).

Composed in prison from Rome circa A.D. Fr. G. Montague comments on the “name 62, St. Paul’s missive to the Philippians is his which is above every name” (onoma to hyper great treatise on Christian joy amidst suffer- pan onoma) of Philippians 2:9: “In the con- ing (cf. J. Holzner, Paul of Tarsus, pp. 457, text of the divine plan it refers to the manifes- 488). The epistle, naturally, is not limited to tation of God’s glory, power, or presence in that subject. Philippians 2:5-11 bears down his saving deeds…” (The Living Thought of on Christology: the study of the person and Saint Paul, p. 57). The name here is “Lord.” work of Jesus Christ. This pericope, directed Thus, “Jesus Christ is Lord” (kyrios Iēsous to the believers at Philippi in Macedonia, Christos) is a fundamental confession of joins the other “Christological hymns” from Faith; a declaration found elsewhere in Colossians 1:15-20 and 1 Timothy 3:16, as Romans 10:9 and 1 Corinthians 12:3 (cf. T. they are generally called by scholars (cf. G. Buckley, Apostle to the Nations: The Life and Hawthorne, et al., Dictionary of Paul and His Letters of St. Paul, p. 366). A boast of Christ Letters, p. 422). as Savior alone is not enough; He is also Lord. His Lordship is not optional. An analysis of Philippians 2:5-11 will disclose a complete history of Christ: His nature and Fr. R. Bandas quotes Philippians 2:5-11 and eternity as God, His Incarnation and subse- then reflects upon Christ Jesus: “A generous quent humiliations, and His glorious triumph love and a perfect obedience culminating in and exaltation (cf. C. Callan, The Epistles of a voluntary sacrifice, — this is what Saint St. Paul II:119). This is unique in all history. Paul especially considers in the redeeming Kenosis or “dispossession” are words which work. From the bosom of humanity to which describe the section (cf. F. Amiot, The Key He came to render the supernatural life Concepts of St. Paul, p. 112). which it had lost, the well-beloved Son, in whom the Father is well pleased, causes to St. Paul prefaces the hymn with a call to rise towards God more love, glory, and honor one’s “mind” (phroneite) to think like the than that of which original sin and all sins God-man. The Knox Bible renders v. 5 this had robbed Him. The perfection of this obe- way: “Yours is to be the same mind which dience and love which animated the God- Christ Jesus shewed.” The New Jerusalem Man from His entrance into the world until Bible states: “Make your own the mind of His Death on the cross, constitutes an act of Christ Jesus.” In other words, the believer immense reparation, which reestablishes the must have a Christocentric vision. The alter- supernatural order broken by the transgres- native worldview is an ungodly and failing sion of Adam” (The Master-Idea of Saint secular humanism. Paul’s Epistles, pp. 229-230).

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www.sjbg.me Inerrancy Basics: Contradictions in the Bible

The three-volume set Radio Replies, There are a number of insights to be from Frs. Leslie Rumble and Charles gleaned from this reply. Here are a few Carty, is a popular reprint (TAN Books) from among many for consideration. on Apologetics that should be in every Catholic home. While explaining and The first observation in the handling of defending the Faith, Rumble and Carty, alleged contradictions is “an examina- of course, discuss Holy Writ. tion of text and context by one who has the requisite knowledge and training in Radio Replies III:35, Question 147, Biblical scholarship.” Context would try addresses the charge of contradictory to answer questions about the disputed passages in the New Testament with passage such as (1) who wrote it, (2) this answer (paragraph breaks added when was it composed, (3) why was it for clarity): written, (4) what is the author asserting, “There are no real contradictions in Scrip- and (5) what is the political, social, and ture. A superficial reading may find pas- religious setting. This strategy applies sages which appear to be contradictory, to the scholar (e.g., writing a tome for but an examination of text and context by academia) and the simple laymen (e.g., one who has the requisite knowledge and the mother reading a Bible story to her training in Biblical scholarship removes all “There is not a little ones) — each in accord with their idea of conflict. There is not a single in- single instance vocation or state in life. stance of alleged contradiction that has not of alleged proved capable of rational solution. Ene- contradiction that Moving to the next point, it is a fact that mies of revealed religion could continue has not proved asking captious questions interminably, capable of “Enemies of revealed religion could stating objections in two or three plausible rational solution” continue asking captious questions in- sentences, leaving to us the minute re- terminably,” with respect to difficulties search, laborious examination, and the in the Bible, and the defender of God’s thirty pages of explanation necessary to Word will need to engage “the minute educate them up to the standard required research, laborious examination, and for an understanding of the problems they the thirty pages of explanation neces- raise. sary…” This requires time and effort, From the earliest years of Christianity, crit- ics have thus attacked the Scriptures, and and will vary according to one’s calling they will do so till the end of the world. But and abilities. Often, the best response the Scriptures remain, and will remain, ac- is to direct the critic to a written source cepted by intelligent and expert men of for consultation. Veritas Scripturae 3.3; good will as the inspired Word of God. 3.4; and 4.1 list many options under the These men are as conversant with the ob- “Addressing Bible Difficulties” column. jections as those who make them; but they are aware, too, of their superficial charac- Finally, there is “the folly of the man ter in the vast majority of cases, and they who thinks that, because he does not know how all such difficulties yield to fur- see the solution of a difficulty at once, ther examination and research. There is scarcely need to point out the folly of the no solution is possible!” Many people man who thinks that, because he does not are unaware of the sensible answers to see the solution of a difficulty at once, no Bible difficulties. We must teach with solution is possible!” charity and patience.

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www.sjbg.me The Church Fathers and Scripture: St. Isidore of Seville on the Canon of the Old Testament

St. Isidore (c. 560—636) was born either in tures 4, 35 (c. 350); St. Hilary’s prologue Cartagena or Seville, the latter commonly 15 to Commentaries on the Psalms (c. linked to his name. He was a celebrated 365); St. Athanasius’ Festal Letter 39 churchman in Spain during his time, and (367); St. Gregory of Nazianz’ Poem 1, 1, presided over the crucial Fourth Council of 12 (383—389); St. Amphilochius’ Iambics Toledo in 633. Isidore was Metropolitan of to Seleucus 263-288 (late fourth century); Seville for many decades, and one of the St. Jerome’s The Helmeted Prologue last of the Latin (or Western) Fathers. He (391); St. Augustine’s Christian Instruction is a Doctor of the Church. 2, 8, 13 (397); and Pope St. Innocent I’s Letter to Exsuperius 6, 7, 13 (405). Local Isidore writes between 598 and 615 in De councils (often called synods) also gave Ecclesiasticis Officiis I, XI, 3-5: lists: Laodicea canon 60 (c. 360); Rome’s “These are the books of the Old Decree of Pope Damasus 2 (382); Hippo Testament, which the leaders of the canon 36 (393); and Carthage canon 47 churches have handed down to be read (397) and canon 24 (419). and received for love of doctrine and piety. First there are five books of the St. Isidore numbers the Old Testament Law, that is, of Moses: Genesis, Exodus, books at 45. He subsumes Baruch under Leviticus, Numbers, and Deuteronomy. Jeremiah, which was common. Isidore also Sixteen historical books follow them: single uses some of the older names; their newer books of Joshua, son of Nun, namely, and equivalents are as follows: Judges, as well as Ruth; four books of 1 Kings = 1 Samuel Kings, two of Paralipomenon, two of Es- 2 Kings = 2 Samuel dras, single books of Tobit and Esther and 3 Kings = 1 Kings Judith, and two books of Maccabees. In 4 Kings = 2 Kings addition to these there are sixteen prophet- 1 Paralipomenon = 1 Chronicles ic books: single books of Isaiah, Jeremiah, 2 Paralipomenon = 2 Chronicles Ezekiel, and Daniel, and single books of 1 Esdras = Ezra twelve of the prophets, and these indeed 2 Esdras = Nehemiah are the prophetic books. After these, there Canticle of Canticles = Song of Solomon are eight books of verses that are written Ecclesiasticus = Sirach. in a different meter among the Hebrews, that is, the Book of Job, the Book of The “twelve of the prophets,” unnamed, Psalms, Proverbs, Ecclesiastes, the Canti- are often called “minor prophets” because cle of Canticles, the Book of Wisdom, Ec- of their smaller book lengths. Here are the clesiasticus, and the Lamentations of Jere- former and current titles (if applicable): miah. And thus are completed the forty-five Osee = Hosea books of the Old Testament” (T. Knoebel, Joel trans., Ancient Christian Writers 61:34). Amos Abdias = Obadiah Our attention is the Old Testament canon. Jonas = Jonah Isidore joins earlier Fathers who gave lists Michaeas = Micah such as St. Melito’s introduction to Extracts Nahum (second century), cited in Eusebius’ Eccle- Habacuc = Habakkuk siastical History 4, 26, 14; Origen’s Com- Sophonias = Zephaniah mentary on Psalm 1 (ante 244), cited in Aggeus = Haggai Eusebius’ Ecclesiastical History 6, 25, 1-2; Zacharias = Zechariah St. Cyril of Jerusalem’s Catechetical Lec- Malachias = Malachi.

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www.sjbg.me St. Thomas Aquinas and Revelation: A Look at the Catena Aurea

“The turning point in the development In addition, Thomas attached the au- of Aquinas’s theology,” remarks Fr. J. thor’s name to each of the quotations Weisheipl, “was his labor on the contin- (if known). That was notable; previous uous gloss on the four Gospels” (Friar authors did not always identify sources, Thomas D’Aquino: His Life, Thought, although there were some exceptions and Works, p. 171). Dr. A. Kenny says, (e.g., St. Bede the Venerable [d. 735]). “Known as the Catena Aurea or Golden In the work, one finds the use of 22 Chain, it has been described as an Latin authors and 57 Greek authors. almost perfect conspectus of Patristic Some extend past the normal Eighth interpretation” (Past Masters: Aquinas, Century close for the age of Patrology. p. 13). Below is a primer to this famed opus of St. Thomas Aquinas. With respect to method for the Catena Aurea, Aquinas explained he changed The Catena Aurea (or Golden Chain) some passages for continuity’s sake, was a collection of exegetical com- and sometimes omitted words. As well, ments on the Holy Gospels, from the he indicated the meaning of particular Church Fathers, assembled by the texts. But one need not worry: the sub- Common Doctor. This was a response stance of the original authors was not to an entreaty from Pope Urban IV (r. altered by Friar Thomas. 1261-1264). Thomas labored on this project, amidst other writings and du- Now, a glance at Aquinas’ compilation. ties, from about late 1262 or early 1263 Luke 9:23 reads: “And He said to all, ‘If until completion; between 1265 and any man would come after me, let him 1268 in Rome. He had the use of sec- deny himself and take up his cross dai- retaries in the collation, but was the last ly and follow me.’” Here is a Catena hand over the finalized tome. St. Mat- Aurea sample on this verse: “BASIL; A thew was finished 1264; the remaining denial of one’s self is indeed a total for- three Evangelists seem to have been getfulness of things past, and a forsak- done simultaneously. ing of his own will and affection. ORI- GEN; A man also denies himself when Impressive, and convenient, was the by a sufficient alteration of manners or format for the Catena Aurea. It is a a good conversation he changes a life continuous exposition of the Gospels; of habitual wickedness.” in their totality, verse by verse. For the portion on the Matthean record, Aqui- An edition of the Catena Aurea, which nas had the accessible Latin authors, supplied the extract above, is reprinted as well as St. John Chrysostom, St. by Preserving Christian Publications. Athanasius, and St. Cyril of Alexandria. The Bible student will cherish this set.

Moving to the Markan text, the Angelic The details on the Catena Aurea are Doctor had works translated from the found in J.P. Torrell’s Saint Thomas Patristic sources that were not in the Aquinas, Volume 1: The Person and Latin tongue, to use in his commentary. His Work, Revised Edition, pp. 136-141 This was unique for the project. and 338-339.

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www.sjbg.me The Magisterium Speaks: The Johannine Comma

The passage of 1 John 5:7, studied in view ready to abide by the judgment of the of textual criticism, has been addressed Church, to which the duty was delegated twice by the Magisterium. The first time by Jesus Christ not only of interpreting was in 1897; under the Holy Roman and Holy Scripture but also of guarding it faith- Universal Inquisition. The second instance fully.”>> was 1927; under a new name, the Congre- gation of the Holy Office (retitled again in The Johannine Comma (i.e., 1 Jn 5:7) is 1965 as the Congregation for the Doctrine also known as “The Three Heavenly Wit- of the Faith). nesses.” Among the English translations, the Comma is included in the Haydock The 1897 decree was clarified by the 1927 Douay-Rheims Bible (1859), Westminster declaration. Here is the latter, taken from Version of the Sacred Scriptures (1931), R. Deferrari’s Denzinger: The Sources of and Knox Bible (1954). The Spencer New Catholic Dogma n. 2198, pp. 569-570 Testament (1937) and Confraternity New (reformatted for legibility): Testament (1941) bracket the text. Some translations relegate it to a footnote: the <

Veritas Scripturae Page 7 Volume 7

www.sjbg.me The Pontifical Biblical Commission: On the Historical Character of the First Three Chapters of Genesis

“1. Whether the various exegetical systems, Answer: In the negative. which have been elaborated and defended by the aid of a science falsely so called, for the 4. Whether, in interpreting those passages in purpose of excluding the literal historical sense these chapters which the Fathers and Doctors of the first three chapters of Genesis, are have interpreted in diverse ways without leav- based upon solid arguments. ing us anything definite or certain, anyone may, Answer: In the negative. subject to the decision of the Church and following the analogy of faith, follow and defend 2. Whether we may, in spite of the character that opinion at which he has prudently arrived. and historic form of the book of Genesis, of the Answer: In the affirmative. close connection of the three first chapters with one another and with those which follow, of the 5. Whether all and each of the parts, namely, manifold testimony of the Scriptures both of the the single words and phrases, in these chap- Old and the New Testament, of the almost ters, must always and of necessity be interpret- unanimous opinion of the Fathers, and of the ed in a proper literal sense, so that it is never traditional view which — transmitted also by lawful to deviate from it, even when expres- the Jewish people — has always been held by sions are manifestly used figuratively, that is, the Church, teach that the three aforesaid metaphorically or anthropomorphically, and chapters do not contain the narrative of things when reason forbids us to hold, or necessity which actually happened, a narrative which impels us to depart from, the proper literal corresponds to objective reality and historic sense. truth; and whether we may teach that these Answer: In the negative. chapters contain fables derived from mytholo- gies and cosmologies belonging to older na- 6. Whether, granting always the literal and his- tions, but purified of all polytheistic error and torical sense, the allegorical and prophetical accommodated to monotheistic teaching by the interpretation of certain passages of these sacred author or that they contain allegories chapters — an interpretation justified by the and symbols destitute of any foundation in ob- example of the Fathers and the Church — may jective reality but presented under the garb of be prudently and usefully applied. history for the purpose of inculcating religious Answer: In the affirmative. and philosophical truth; or, finally, that they contain legends partly historical and partly ficti- tious, freely handled for the instruction and 7. Whether, since it was not the intention of the edification of souls. sacred author, when writing the first chapter of Answer: In the negative to each part. Genesis, to teach us in a scientific manner the innermost nature of visible things, and to present the complete order of creation but rather 3. Whether, in particular, we may call in ques- to furnish his people with a popular account, tion the literal and historical meaning where such as the common parlance of that age al- there is question of facts narrated in these lowed, one, namely, adapted to the senses and chapters which touch the fundamental teach- to man’s intelligence, we are strictly and always ings of the Christian religion, as for example, bound, when interpreting these chapters to the creation of all things which was accom- seek for scientific exactitude of expression. plished by God at the beginning of time, the Answer: In the negative. special creation of man, the formation of the first woman from man, the unity of the human race, the original happiness of our first parents 8. Whether the word yôm (day), which is used in a state of justice, integrity, and immortality, in the first chapter of Genesis to describe and the divine command laid upon man to prove his distinguish the six days, may be taken either in obedience, the transgression of that divine its strict sense as the natural day, or in a less command at the instigation of the devil under strict sense as signifying a certain space of the form of a serpent, the fall of our first par- time; and whether free discussion of this ques- ents from their primitive state of innocence, and tion is permitted to interpreters. the promise of a future Redeemer. Answer: In the affirmative. June 30, 1909.”

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www.sjbg.me Addressing Bible Difficulties: Conflated Quotations

The pericope of Matthew 27:3-10 records St. Matthew views such Old Testament the end of Judas Iscariot. Verses 5 through events as they relate to the sufferings of 10 states: “And throwing down the pieces Jesus Christ. The parallels are obvious: of silver in the Temple, he departed; and wickedness, evil leaders, judgment for sin, he went and hanged himself. But the chief treachery for silver, bloodshed upon the priests, taking the pieces of silver, said, ‘It guiltless, and buying a plot of land (cf. G. is not lawful to put them into the treasury, K. Beale and D. A. Carson, eds., Com- since they are blood money.’ So they took mentary on the New Testament Use of the counsel, and bought with them the potter’s Old Testament, pp. 95-97; and C. Mitch field, to bury strangers in. Therefore that and E. Sri, Catholic Commentary on Sa- field has been called the Field of Blood to cred Scripture: The Gospel of Matthew, pp. this day. Then was fulfilled what had been 350-351). The attribution to Jeremiah, not spoken by the prophet Jeremiah, saying, Zechariah, is explained by Fr. William G. ‘And they took the thirty pieces of silver, Most: “As to the fact that Matthew puts the the price of him on whom a price had been name Jeremiah on the combined text, it set by some of the sons of Israel, and they was a rabbinic practice to use the name of gave them for the potter’s field, as the Lord the best-known author in such combined directed me’” (Mt 27:5-10). texts” (Free From All Error, p. 54).

The reference to the prophet Jeremiah is Another example of a conflated quotation: claimed to be an error. St. Matthew, some “The beginning of the gospel of Jesus will insist, is confused and should have Christ, the Son of God. As it is written in named Zechariah. Isaiah the prophet, ‘Behold, I send my messenger before thy face, who shall pre- There is no confusion: this is the method of pare thy way; the voice of one crying in the conflating quotations. Mathew the Apostle wilderness: Prepare the way of the Lord, is exegetically going back, and combining make his paths straight’” (Mk 1:1-3). events, from two different prophets. He alludes to Jeremiah 18:1-11; 19:1-15; and Mark the Evangelist unites three books. 32:6-15; but quotes Zechariah 11:12-13. Exodus 23:20 speaks of God sending His angel to guide His people through the Consider the Old Testament background. desert to the Promised Land. Malachi 3:1 Jeremiah is sent to a potter (Jer 18:1-11). says this messenger will establish the road The prophet buys a potter’s jar and breaks for the future Messiah. Isaiah 40:3 bellows it before the priests. This is a symbol of the on the consolation from this divine visita- destruction of Jerusalem for its sins; espe- tion. St. Mark joins these Old Testament cially the shedding of innocent blood. This activities to the coming Savior. The points smashing gesture was near the Valley of of contact are evident (cf. Beale and Car- Hinnom, which Jeremiah says will be a son, pp. 113-120; and M. Healy, Catholic future burial site (Jer 19:1-15). Later, the Commentary on Sacred Scripture: The prophet purchases such a field (Jer 32:6- Gospel of Mark, pp. 31-32). On this confla- 15). Zechariah speaks against the wicked tion, Fr. Andrés Fernández gives counsel: shepherds of Israel, who mistreated their “The obvious and most probable solution is LORD practically as a slave; worth a mere that St. Mark combined two prophecies, thirty pieces of silver. This sum will be cast one from Malachias and the other (v. 3) off (Zech 11:12-13). This variety of actions, from Isaias (40:3) and used the latter’s from two prophets separated by over a name since his words were more to the century, will be linked to the Good News. point” (The Life of Christ, pp. 176-7, n. 19).

Veritas Scripturae Page 9 Volume 7

www.sjbg.me The Biblical World: The Judges of Israel

Sacred History from the Old Testament is • Gideon (Judg 6—8) served 40 years. He frequently divided into 10 milestones. The ended 7 years of oppression by destroying fifth may be designated “The Period of the the false worship objects to both Baal and Judges” (cf. J. Cavins, The Great Adven- Asherah, and by defeating thousands of ture: A Journey Through the Bible, p. 2). Midianites with only 300 men. Dates are uncertain for this epoch; one • Tola (Judg 10:1-2) served 23 years. approximation is 1380—1043 B.C. (cf. J. • Jair (Judg 10:3-5) served 22 years. Davis and J. Whitcomb, Israel: From Con- • Jephthah (Judg 10:6—12:7) served 6 quest to Exile, pp. 16, 94, 174). years. He ended 18 years of Ammonite oppression, in Gilead, by attacking their These judges (Heb., shophetim) were cities and subduing them. “commissioned by God to deliver the Isra- • Ibzan (Judg 12:8-10) served 7 years. elites from the oppression of their ene- • Elon (Judg 12:11-12) served 10 years. mies, usually by war, and then to rule the • Abdon (Jug 12:13-15) served 8 years. people during the era of peace” (I. Jensen, • Samson (Judg 13—16) served 20 years. Jensen’s Survey of the Old Testament, p. He ended 40 years of Philistine oppression 152). The judges are “saviors,” often con- by killing 30 men in Ashkelon, burning temporaneous, who pointed to God’s fideli- grain fields in the Valley of Sorek, taking ty in contrast to Israel’s faithlessness. The the lives of 1,000 men with a donkey’s jaw- “minor” or “lesser” judges had little record- bone at Judah, and destroying the temple ed about them: Shamgar, Tola, Jair, Elon, of Dagon at Gaza. Ibzan, and Abdon. The rest, with a larger • Samuel (1 Sam 1—16; 19) served over testimony, are “major” or “greater” judges 90 years. He oversaw the defeat of the (cf. H. Pope, The Catholic Student’s “Aids” Philistines at Mizpah, provided the transi- to the Study of the Bible II:90-99). These tion to the Israelite monarchy, and anoint- leaders ruled during a repeating cycle of ed their first two kings; Saul and David. sin, oppression, repentance, and deliver- Judges 21:25 sums up this age: “In those ance (cf. S. Schultz, The Old Testament days there was no king in Israel; every Speaks, pp. 103-114). man did what was right in his own eyes.”

Here are some facts about each judge J. Steinmueller asserts about Judges: “The (cf. J. Beck, ed., The Baker Book of Bible traditional school has always held that the Charts, Maps, and Time Lines, p. 100): book rests upon solid historical grounds. It • Othniel (Judg 3:7-11) served 40 years. describes nothing that seems absolutely He ended 8 years of oppression by defeat- impossible, and the real difficulties within ing King Cushan-rishathaim of Mesopota- the book may be solved either by means of mia. textual criticism or exegesis. Furthermore, • Ehud (Jug 3:12-30) served 80 years. He as an important unit in the Old Testament ended 18 years of oppression by killing literature and history, its contents presup- King Eglon of Moab, taking the fords at the pose the Pentateuch and the Book of Jos- Jordan, and defeating the Moabite army. ue (cf. Jdgs. 2, 1—3, 15; 11, 13 ff; 13, 5; • Shamgar (Judg 3:31) delivered Israel by 20, 26 ff), and the other books of the Old the ruin of 600 Philistines with an oxgoad Testament frequently refer to its objective (i.e., poking device). history (cf. 1 Sam. 12, 9-11; 2 Sam. 11, 21; • Deborah (Judg 4—5) served 40 years. 2 Esd. 9, 27; Ps. 82, 10-12; 105, 34-36; She ended 20 years of oppression, by Sir. 46, 13-15; Isa. 9, 4; 10, 26; Os. 9, 9; teaming with Barak, to defeat King Jabin of 10, 9; Acts 13, 20; Heb. 11, 32 ff)” (A Canaan and his army commander, Sisera. Companion to Scripture Studies II:80).

Veritas Scripturae Page 10 Volume 7

www.sjbg.me The Life of Christ: The Beatitudes

“Seeing the crowds, He went up on the F. Knecht’s A Practical Commentary on mountain, and when He sat down His Holy Scripture (pp. 469-470) guides the disciples came to Him. And He opened exegesis for some key expressions: His mouth and taught them, saying: ▪ The phrase “poor in spirit” (ptōchoi tō ‘Blessed are the poor in spirit, for theirs pnemati) refers to those who know their is the kingdom of heaven. Blessed are own misery and their own sins. those who mourn, for they shall be ▪ Those who “mourn” (penthountes) do comforted. Blessed are the meek, for so because they are convinced of the they shall inherit the earth. Blessed are nothingness of this present world. those who hunger and thirst for right- ▪ To be among “the meek” (hoi praeis) eousness, for they shall be satisfied. is to be classed with those who are not Blessed are the merciful, for they shall angry or bitter while undergoing contra- obtain mercy. Blessed are the pure in dictions, injuries, or abuses. heart, for they shall see God. Blessed ▪ The description to “hunger and thirst are the peacemakers, for they shall be for righteousness” (peinōntes kai called sons of God. Blessed are those dipsōntes tēn dikaiosynēn) portrays the who are persecuted for righteousness’ desire for grace and virtue above all sake, for theirs is the kingdom of heav- earthly things. en. Blessed are you when men revile ▪ The “merciful” (eleēmones) are they you and persecute you and utter all who practice a real love of neighbor, in kinds of evil against you falsely on my view of their spiritual and corporal account. Rejoice and be glad, for your needs. reward is great in heaven, for so men ▪ The label “pure in heart” (kathoroi tē persecuted the prophets who were be- kardia) is holy chastity, through the fore you’” (Mt 5:1-12). banishing from our inner core polluted thoughts and desires. The “Sermon on the Mount,” popularly ▪ The “peacemakers” (eirēnopoioi) are called, spans Matthew 5:1—7:29. This ones who oppose discord and welcome discourse may be one of the best agreement. known episodes from the life of the ▪ The phrase “persecuted for righteous- Savior. The focus is from the beginning ness’ sake” (dediōgmenoi heneken scene: the classic eight beatitudes. dikaiosynēs) points to the endurance of scorn, contempt, neglect, and poverty Their importance is clear: “The beati- rather than giving up faith or virtue. tudes are practices of the principal vir- tues, by which we prepare ourselves in The beatitudes were a main subject of daily life for eternal bliss” (M. Meschler, Our Lord’s early public ministry. They The Life of Our Lord Jesus Christ were His teachings to usher in the king- I:280). A “virtue” may be defined as “a dom of God (i.e., the Catholic Church). habit that perfects the powers of the soul and inclines one to do good” (H. There are many doctrinal and spiritual Jone, Moral Theology, p. 59). Thus, the aspects of the “Sermon on the Mount.” beatitudes are part of the Christian’s It is a consolation for the Christian. The earthly training for the heavenly goal. beatitudes are merely the introduction.

Veritas Scripturae Page 11 Volume 7

www.sjbg.me Book Recommendation (out-of-print): The Acts of the Apostles: Text and Commentary

Giuseppe Ricciotti. The Acts of the Moving to the actual commentary, here Apostles: Text and Commentary. is a sample on the exegesis from Acts Trans. Laurence E. Byrne, C.R.L. Mil- 2:38: “Repent, μετανοήσατε: etymologi- waukee: Bruce, 1958, 420 pp. cally (μετα-νοέω), ‘change of mind,’ namely ‘amend yourselves.’ The funda- Abbot Ricciotti follows his earlier books mental theme of the preaching both of such as The Life of Christ (1947), Paul John the Baptist and of Jesus had the Apostle (1953), and The History of been precisely that ‘change of mind’ Israel I-II (1955) with The Acts of the (μετάνοɩα), which was afterward usually Apostles: Text and Commentary. The translated by ‘penance’ (cf. Mk. 1:4, 15 latter continues the erudition, coupled and parallel passages). John had also with practicality, found in the previous preached a baptism of penance for tomes. Ricciotti is a true scholar. the forgiveness of sins (ibid., 1:4), but the baptism of which Peter speaks This renowned teacher states on the here is baptism in the name of (ἐπὶ τῷ first page of his introduction: “The book ὀνóματɩ) Jesus Christ, and its result is called The Acts of the Apostles is to be the reception of the gift of the placed immediately next to the four Holy Spirit” (p. 75, bold in original). Gospels in the New Testament. This is its right place since the Gospel narra- Ricciotti translates from the Greek text tive terminates with the account of the and adds words, in brackets, for the Ascension of Jesus to heaven and the sake of clarity. He provides a conven- Acts begins with this same event and ient outline of St. Luke’s inspired tome follows on with the description of the divided into two parts (pp. 2-3). There propagation of Christianity through Pal- are maps for the locales named in Acts estine and beyond. Such propagation, 2:9-11 (p. 62), St. Paul’s three main in fact, is the basic argument of the mission trips (pp. 198-199; 260-261; book and it can be discerned at the 292-293), Malta (p. 393), and Italy and very beginning in those words Jesus its roads to Rome (p. 399). A Scripture addressed to his Apostles before his index closes the work (pp. 415-420). Ascension: ‘You shall be my witnesses for me in Jerusalem and in all Judea One may want to read a contemporary and Samaria and even to the very ends treatment on Acts, such as Fr. William of the earth’ (Acts 1:8).” S. Kurz’s Catholic Commentary on Sacred Scripture: Acts of the Apostles. It is legitimate to pick up a commentary There are also the detailed studies in and examine it only for a particular Dr. Colin J. Hemer’s The Book of Acts Scripture verse or section. However, in the Setting of Hellenistic History, and Ricciotti’s opening chapters should not Dr. Craig S. Keener’s massive Acts: An be overlooked. He covers the book in Exegetical Commentary I-IV. The Bible general (pp. 1-3), the text (pp. 4-12), student, beginner or advanced, will put authorship (pp. 13-21), sources (pp. alongside those newer works Abbot 22-25), scope (pp. 26-29), date (pp. 30- Ricciotti’s The Acts of the Apostles: 33), and history of analysis (pp. 34-42). Text and Commentary.

Veritas Scripturae Page 12 Volume 7

www.sjbg.me Book Recommendation (in-print): Handbook of Biblical Chronology: Principles of Time Reckoning in the Ancient World and Problems of Chronology in the Bible

Jack Finegan. Handbook of Biblical Handbook of Biblical Chronology is Chronology: Principles of Time Reck- split into two main parts based upon oning in the Ancient World and Prob- the subtitle. Part One, “Principles of lems of Chronology in the Bible. Pea- Chronology in the Ancient World” (pp. body: Hendrickson, 1998 rev. ed., 426 3-192), opens with the basics about pp. Hebrew, Greek, and Roman numerals. Units of time come next: day, week, The 1964 debut of Handbook of Biblical month, and year. The different calen- Chronology received attention within dars follow: Egyptian, Babylonian, Isra- Catholic publications such as America elite, Qumran, Book of Jubilees, Greek, 111:745 (1964); Catholic Biblical Quar- Macedonian and Roman. Official and terly 27:59-61 (1965); and Revue regnal years, and eras, are discussed. Biblique 73:146-147 (1966). The non- Sabbatical years, jubilees, and priestly Catholic world likewise among Book courses are next. The first part closes Review Digest (1964); Christian Centu- with chroniclers and chronographers; ry (1964); Journal of Biblical Literature e.g., Demetrius, Josephus, Africanus, (1965); Christianity Today (1965); Sci- and Eusebius. entific American (1965); Bibliotheca Orientalis (1965); Palestine Exploration Part Two, “Problems of Chronology in Quarterly (1965); American Historical the Bible” (pp. 194-402), inspects both Review (1965); Journal of Bible and Testaments. The Old Testament analy- Religion (1965); Virginia Quarterly sis looks at the times from Abraham to Review (1965); Interpretation (1966); Jacob and Joseph. Next is the Exodus, Journal of Theological Studies (1966); Kings of Judah and Israel, the Exile, Journal of Semitic Studies (1966); and the prophet Ezekiel, and other dates. Review and Expositor (1966). This is a The New Testament section examines wide spectrum of scholarship. the lives of John the Baptizer, Jesus Christ, Peter, and Paul. Dr. Finegan says in the preface from the first edition: “The chronological 196 tables for convenient reference fill references in the biblical records are out Finegan’s opus. Bibliographies are numerous but not always easy to un- included for nearly endless research. derstand correctly. Bible time extends through thousands of years and Bible For more on Biblical chronology, see history touches many different lands of James Ussher’s The Annals of the the Near Eastern and Mediterranean World (the editions from the 1650s world. In the periods and places in- were revised and updated in 2003); T. volved, many different systems of time Cargal, et al., The Chronological Guide reckoning were employed…. Here, to the Bible (2010); and Andrew Stein- then, is a handbook prepared with the mann’s From Abraham to Paul: A Bibli- hope that it will be useful to those who cal Chronology (2011). All contribute, concern themselves with that frame- with strengths and weaknesses, to the work in time in which the events of topic. Finegan’s Handbook of Biblical Bible history are set” (pp. xi-xii). Chronology, however, is a start.

Veritas Scripturae Page 13 Volume 7

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 Notre Dame Graduate School of Christendom College, where he serves on the faculty. His other ecclesiastical activities in- www.sjbg.me clude past co-host of ‘Cross Talk,’ a Catholic radio program in Virginia; a contributor on behalf of the Arlington Diocese to the To subscribe (no charge or obligation) to 2005 revision to the National Catechetical Directory; a former Veritas Scripturae, send your name and e- board member for a private Catholic school; a past columnist mail address to [email protected]. Please for the Arlington Catholic Herald; and a contributor to The type “VS subscription” in the subject line. Latin Mass: The Journal of Catholic Culture and Tradition. Mr. Ciresi resides with his wife and children in Virginia.