The image is an early Christian depiction of Jesus as a beardless Roman youth.
A1. While God ‘can be known with certainty from created reality by the light of human reason’[1], He additionally chooses, ‘out of the abundance of His love’ (DV2), to reveal Himself to humanity. From the start God revealed himself to Adam and Eve, ‘[p]lanning to make known the way of heavenly salvation’ (DV3). After the fall, God has continued to reveal himself in history. He called Abraham, then taught the people of Israel through the patriarchs and through Moses and the prophets, that He is the one true God and to await the Saviour. Divine revelation was progressive through time, the Old Testament presenting ‘incomplete and temporary’ (DV15) understandings of God. The Old Testament prepares the way.
Christ is the fullness of revelation. ‘To see Jesus is to see the Father.’ (DV4, citing John 14: 9) ‘Jesus perfected revelation… making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious resurrection from the dead and final sending forth of the Spirit of truth.’ (DV4) The ‘Christian dispensation’ (DV4) is definitive, until Christ’s coming at the end of time.
Revelation is transmitted through Sacred Scripture and Tradition. The Apostles ‘left bishops as their successors’ (DV7), handing over to them the teaching authority. Tradition has developed in the Church with the aid of the Holy Spirit. It is a task of the Church to maintain the ‘sure gift of truth’ (DV8) of the living tradition, and to do so unerringly. This continual work, of prayer, with the Holy Spirit guarantees that the truth of Revelation will be maintained through all time.
A2. All Scripture is divinely inspired. However, ‘God speaks in Sacred Scripture through men in human fashion’ (DV12). Consideration of context becomes important, ‘in order to see clearly what God wanted to communicate’, through the ‘meaning the sacred writers really intended’ (DV12). The sacred writers’ real intentions are seen as being distinct from context.
Textual context is important, as any particular passage of the Bible relates to the ‘content and unity of the whole of Scripture’ (DV12). Furthermore, consideration of literary context acknowledges the role played in the expression of meaning by literary form. ‘For the truth is set forth and expressed differently in texts which are variously historical, prophetic, poetic, or of other forms of discourse.’ (DV12) The literary form, itself particular to time and place, is a determinant of meaning as communicated.
In terms of historicity of text, of historical and literary context, ‘due attention must be paid to the customary and characteristic styles of feeling, speaking and narrating which prevailed at the time of the sacred writer.’ (DV12) Characteristic modes of social exchange are also to be considered as determinants of expression. Additionally, the wording suggests that such aspects of context have furthermore determined meaning as communicated, and as initially expressed, while distinguishing such meaning from different and unexpressed orders of intended meaning, held to exist a priori to language and history at the level of the human writer as with God.
Such considerations necessitate interpretation of Scripture. It is for the Church to ensure the authenticity of such interpretation. Such is the authority possessed by the Church through succession. We may infer that it is held as a given that the intended meanings of the sacred writers are accessible, while, set against this, in their fullest truth it may never have been possible to have expressed them humanly.
B1. The Gift of Scripture[2] offers a response to Dei Verbum (DV). It celebrates the ‘nourishment and strength’ we receive from Scripture. It considers revelation, and the handing down of salvific truth through Tradition and Scripture. It considers issues entailed in interpretation of Scripture, offers a survey of the Old and New Testaments, and considers the role of the Bible today, in liturgy, preaching, prayer and catechesis.
Referring to DV11, the document sees God’s adaptation of His word ‘to our human situation’, His expressing Himself ‘in human language’, as a ‘challenge’ (GS13). The challenge is that Scripture is both the inspired word of God, and that ‘[n]ot to recognise the human features of Scripture would lead us into fundamentalism[, which] approach has little interest in the historical origins and development of Scripture’. The truth of the Bible ‘is to be found in all that is written down “for the sake of our salvation” (Dei Verbum 11)’ (GS14, emphasis added). The document develops this thought in such a way as could be argued to define truth, independently of other considerations, as that which is for the sake of our salvation. ‘We should not expect total accuracy from the Bible in other, secular matters. We should not expect to find in Scripture full scientific accuracy or complete historical precision.’ (GS14)
Developing this thought, the document sees the intentions of the human authors of Scripture as being significant and as existing apart from, or prior to, such as may be analysed with ‘the historical-critical method’. The implication seems to be that such human intentions lay outside of and unconditioned by history and time. The document expresses the presence of ‘imperfect and time-conditioned’ (GS19) elements within Scripture, citing DV15, where the phrase we have in English is ‘incomplete and temporary’. To reject the imperfection of the language of Scripture is a fundamentalist stance and is dangerous (GS19). It is claimed: ‘Dei Verbum confirms that such questions should be asked of the whole of Scripture (Dei Verbum 12).’ (GS17)
The document offers a summary of the composition of the Old Testament and a reading of it as a developing and imperfect understanding of God, which tends toward the revelation of Jesus. It is said of the opening chapters of Genesis, that ‘they may contain some historical traces’, a reasonable inference being that they probably do not. These chapters ‘set the tone for reading the entire Bible’ (GS 28). The story that follows of the calling of Abraham through to the entrance to the promised land, nevertheless contains ‘much that remains valid for Christians’ (GS31), even as ‘primitive ideas about God’s demands’ (GS32) must be balanced by ‘truths’ of later Scriptures. The prophets especially are called to speak the truth to Israel.
The document considers the process of composition of the Gospels, recognising differences together with complementarity, as they provide a truthful account of Jesus (GS43-44), which truthfulness may or may not be in terms as previously defined in the document. A brief summary is offered of each, including considerations of purpose, audience and context. Relations between Christians and Jews are an issue, as they are through Acts and the writings of Paul. Indeed, this is to become a significant aspect and call to act of our present day.
Finally, the document considers the role of the Bible in the Church and in contemporary society, for example as a catechetical and ecumenical resource. There is a sense of the centrality of Scripture, and of the need to honour the word, for example in reading during Mass, whereby those laity taking part in this ministry should be afforded the opportunity of days of spiritual reflection (GS76). Joy is expressed that so much more of Scripture has been included within the liturgy in recent decades (GS74).
B 2. Sacred Scripture is a gift which is continually offered to us in the Church. This is to say that the Church and Scripture operate conjointly in our lives, bringing hope, unity, nourishment, strength, love – all such gifts of which we find ourselves so in need in the contemporary milieu. The Bible is a living text. One function of this truth of Scripture is that our sense of the meaning of God’s word changes and develops as do we through time, while the truth of God is constant. We look to Tradition to assist our reception of and engagement with the gift of Scripture. Similarly, as a Church we look to be continually renewed by God’s word.
At the heart of Scripture lies the truth of God’s revelation of Himself to humanity. This gift of revelation has been completely gratuitous, just as was God’s creation of humanity. Nor was the gift given once and for all, to our first parents, Adam and Eve. Rather, and following the fall, God has given himself to humanity time and time again, sustaining history. Scripture is a record of the history of salvation, through which we come to know more of God’s love for us. This very knowledge is gift. All leads to the ultimate gift of Christ – the gift of revelation of Christ as the Word Incarnate, and the gift of the cross. Our sense of Christ’s Incarnation and sacrifice cannot be disentangled from Sacred Scripture.
Our sense of Scripture as gift can similarly not fail to acknowledge the human work of the writers of Scripture. We are asked to celebrate the drawing together of many and various texts and traditions as the inspired word of God was humanly crafted. We may think of the many and various creative additions and redactions as the Hebrew canon found shape. We may think of the lives of the Apostles and of the writers of the Gospels, and of the ways in which the incredibly difficult lives they led are expressed in Gospel truth. We may think of all those who have been individually responsible for bringing the Bible to us today.
Finally, we should consider our own role in presenting the Bible to others as a gift. Where we ask for renewal, perhaps of the Church or of society, where we seek to evangelize, when we welcome others into the Church, perhaps the young or people drawing to us from other faiths or from none, we can look to the Bible as a sure and powerful expression of truth and Christian faith, a rich source of blessing for others’ lives as for our own. It especially behoves those of us who feel called to priesthood to embrace all the many and beautiful texts of the Bible and to live our lives in absolute proximity to God’s word, nurturing ourselves with the gift of Scripture so that we may be best able to offer that gift to others.
B 3. We accept what we have in Scripture as Revelation of the Triune God through faith, trust and reason. Scripture has been handed down to us, with and through Tradition, as a true account of the life, death and resurrection of Christ. The Gospels tell us about the Trinity. They tell us what Jesus said about Father, Son and Spirit. The New Testament account develops in the early Church so closely in time to the life of Jesus. Why should the writers be lying to us? Why should Paul have given his life to Jesus? Why should anyone have believed with such fervency that a man hanging on a cross was God Incarnate, unless through what they had experienced, that is to say through revelation, it had been demonstrated and they convinced that this was true.
Through the Old Testament, the Bible draws us toward the recognition of Jesus as the Son. Our fallen state is initially expressed in the stories of Genesis, and then repeatedly made manifest in the history of the Jewish people and of God’s dealings with man. We might regard much of what is written as ahistorical. There is a creativity in telling and adapting old tales. The concept of history is flexible. All, however, expresses man’s calling by God. The Torah, the histories, the prophets ready our way to Christ, enabling us to understand his milieu and so him more completely. The submission we make is not unreasonable. Our reasoning sense of Scripture compels our faith.
[1]Vatican Council II. Dei Verbum. Dogmatic Constitution On Divine Revelation Of The Second Vatican Council. (Promulgated by Pope Paul VI, November 18, 1965.) Henceforth: DV. DV6
[2] The Catholic Bishops Of England, Wales And Scotland. The Gift Of Scripture. (London: Catholic Truth Society, 2005.) Henceforth: GS.
The rich young man has recognized what Jesus has to offer him. Moved with great enthusiasm, he runs to Jesus to ask him what he must do. To this, Jesus reminds the young man of the Ten Commandments [ … ]
King James Audio Bible | KJV | King James Version King Herod There were several individuals named Herod who played significant roles in ancient history, particularly in the history of the Roman Empire and the region of Palestine. Here is a brief overview of the most notable Herods: Herod the Great: Also known as Herod I, he was a Roman client king of Judea, ruling from 37 BC to 4 BC. He is perhaps most famous for his role in the biblical story of the birth of Jesus, in which it is said that he ordered the slaughter of all male children in Bethlehem under the age of two in an attempt to kill the newborn Jesus. Herod Antipas: Also known as Herod II, he was the son of Herod the Great and ruled over Galilee and Perea, two regions in Palestine, from 4 BC to 39 AD. He is mentioned in the New Testament as the ruler who imprisoned John the Baptist and later had him beheaded. Herod Agrippa I: Also known as Herod III, he was the grandson of Herod the Great and ruled over Judea from 41 to 44 AD. He is mentioned in the New Testament as the ruler who imprisoned the apostle Paul. Herod Agrippa II: Also known as Herod IV, he was the great-grandson of Herod the Great and ruled over parts of Palestine and Syria from 50 to 100 AD. He is mentioned in the New Testament as the ruler who heard Paul’s defence before the Roman governor Festus. These rulers, who were known as the Herodian dynasty, were not Jewish but rather descended from a Greek family that had converted to Judaism. Despite this, they were appointed as rulers by the Roman Empire and were generally unpopular among the Jewish population due to their collaboration with the Roman occupation and their often brutal methods of rule. Herod The Great Herod the Great, also known as Herod I, was a Roman client king of Judea who ruled from 37 BC to 4 BC. He was born in 73 BC in Idumea, a region in southern Palestine, and was the son of Antipater the Idumean, an Edomite who had been appointed as a governor of Judea by the Roman general Pompey. Herod rose to power after the Roman general Julius Caesar appointed him as king of Judea in 40 BC. He consolidated his power over the next few years by defeating his rivals and establishing himself as the undisputed ruler of the region. As king, Herod embarked on a massive building program that included the expansion and renovation of the Temple in Jerusalem, the construction of the port city of Caesarea Maritima, and the fortification of several cities in Judea. He also commissioned the construction of a number of palaces and other buildings, including the famous Herodium, a palace-fortress located south of Jerusalem. Despite his many accomplishments, Herod was a controversial figure who was known for his harsh rule and his willingness to use violence to maintain his power. He was married several times and had a large number of children, several of whom he had executed when they posed a threat to his rule. One of the most famous stories associated with Herod is the biblical account of the birth of Jesus, in which it is said that he ordered the slaughter of all male children in Bethlehem under the age of two in an attempt to kill the newborn Jesus. According to the New Testament, Jesus was saved by his parents, who fled to Egypt, and later returned to Palestine after Herod’s death. Herod died in 4 BC at the age of 70, leaving a legacy as one of the most significant rulers in the history of ancient Palestine. Herod Antipas Herod Antipas, also known as Herod II, was the son of Herod the Great and ruled over Galilee and Perea, two regions in Palestine, from 4 BC to 39 AD. He was born in 20 BC and was named after his father’s patron, the Roman emperor Augustus. Like his father, Herod Antipas was known for his ambitious building projects, including the construction of the city of Tiberias on the Sea of Galilee and the expansion of the Temple in Jerusalem. He was also known for his political cunning and his ability to navigate the complex political landscape of the Roman Empire. Herod Antipas is mentioned in the New Testament as the ruler who imprisoned John the Baptist, a prominent religious figure who criticized Herod’s marriage to his sister-in-law, Herodias. According to the New Testament, John was eventually beheaded at the request of Herodias’ daughter, Salome, who danced for Herod and his guests at a banquet. Herod Antipas is also mentioned in the New Testament as the ruler who oversaw the trial and execution of Jesus. Although he initially wanted to release Jesus, he ultimately handed him over to the Roman authorities at the urging of the Jewish religious leaders. Herod Antipas’ rule came to an end in 39 AD when the Roman emperor Caligula exiled him to Gaul, modern-day France. He died in exile a few years later. Herod Agrippa I Herod Agrippa I, also known as Herod III, was the grandson of Herod the Great and ruled over Judea from 41 to 44 AD. He was born in 10 BC and was the son of Aristobulus and Bernice, two of Herod the Great’s children. Herod Agrippa I was well-educated and fluent in both Greek and Hebrew, and he was highly regarded by the Roman authorities for his loyalty and his ability to maintain order in Judea. He was appointed as king of Judea in 41 AD by the Roman emperor Claudius, who was impressed by his abilities and saw him as a reliable ally in the region. As king, Herod Agrippa I continued the building projects of his grandfather and expanded the Temple in Jerusalem. He also implemented a number of reforms aimed at improving the lives of the […]
The Sadducees are explicitly held up for criticism in the Gospels less often than the Pharisees, even though they provided the elite which ran the Temple. This is partly because, with the destruction of the Jerusalem Temple in AD 70, the Sadducees were wiped out as a force in Jewish religious life and politics. The Judaism which survived, to regroup and forge a new identity, was that of the Pharisees. Consequently, when there were rivalries between Jews and Christians, it was the Pharisees with whom Christians would find themselves in conflict, and this would colour the memory of earlier times [ … ]
