Top 5 Catholic Bible Translations Preview

If any of you were reading this blog almost three years ago, one of my first posts was a list of my Top 5 Catholic Bible translations. At the time, I think perhaps my future wife and a co-worker were the only two who did! Well, a lot has changed over these past three years in regards to English language Catholic Bibles. I have certainly learned a great deal through my own studies and experiences in personal reading and ministry work, as well as through many numerous posts by all of you who taken the time to stop by this blog. Three years ago, I ranked the RSV, NRSV, NAB, NJB, and Douay-Rheims. I think it is time to revisit that top 5 list. So, over the next week or so, I am going to list my new Top 5. This is, of course, only one man's perspective, so I certainly don't think everyone will agree with me. And who knows, three years from now it could change.

So, I will open the comments up on this post for your top 5 favorite Catholic Bible translations into English. Please give a short reason why for each. Perhaps I will pick my favorite entry, who will then get a free box of Catholic Bible goodies.

(BTW, the summer contest for the Haydock Bible ends Saturday night, so get your entries in!)

My Top 5 for 2010

Since Christmas is fast approaching, and I am not sure how much blogging I will get done over the next week or two, I want to take the time right now to list my top 5 favorite publications relating to Catholic Bibles during this past year. Overall, I think it was a pretty good year. Looking a bit forward, 2011 should also be very interesting, in particular with the release of the NABRE, the Revised Grail Psalms, more editions of the NRSV, and who knows what else. So, even though there are still three days until Christmas, I would like to wish all of you a blessed Christmas and happy New Year.

Now my top 5:

1) The Ignatius Catholic Study Bible New Testament: While for the most part it is simply a collection of the already released single volume editions, the ICSBNT the best single volume New Testament study Bible for Catholics on the market. The commentary utilizes both the historical method, as well as following the principles of Dei Verbum. The additional essays, maps, and concordance make this a must have for all Catholic Bible readers. Now if they can only complete the Old Testament in a reasonable amount of time, perhaps by 2015?

2) Truth & Life Dramatized Audio Bible RSV-CE: This one kind of snuck up on me, since I only knew about it a month before it was released. I believe this is the only dramatized audio Bible that uses a Catholic translation. The quality of the presentation is high, and the voice acting is both convincing yet not distracting. Bravo!

3) NRSV Go-Anywhere Thinline: Praise for this is a little bit anticipated, since the official Catholic edition of this thinline will be coming out in February. However, the version with the full Apocrypha/Deutercanonicals was released in October. Overall, it is finally nice to have a true thinline edition of a Catholic Bible. While the same old issue remains with the NRSV, lack of cross-references, this thinline is very readable and contains a concordance and maps. It will be interesting to see if the full Catholic edition will contain anything anything not in the current releases.

4) New Oxford Annotated Bible 4th Edition: Overall, I was very pleased with this release. I think the commentary is better than in the 3rd edition, and they updated the maps section, introductions to each book, and essays. The leather cover on my edition is soft and very flexible. The only issue that some people had with this is the new type-setting, which was smaller than older editions. It wasn't too big a deal to me, but again that just depends on personal preferences.

5) Live Catholic Youth Bible NRSV: Since I work at a high school, I am always on the lookout for solid Catholic youth materials. This edition came out in August and provides a nice alternative to the St. Mary's Press Catholic Youth Bible. There are no inserts into this Bible, with all the material integrated into the actual Bible page. This edition is smaller than the CYB, and the focus is more on the teens interaction with the Sacred Text. The Live Catholic Youth Bible encourages teens to write, highlight, and draw in their Bible, which I think is a good way to bring the Bible alive.

My Top 5 Catholic Bible Translations

Well, I wanted to spend this post looking at the five most popular Catholic Bible translations that are easily available to most people here in the USA. This will be the first of many posts on these translations, so I hope that no one assumes that this is a thorough critique.....that will come later. The five translations I am going to rank here are the Douay Rheims, New American Bible, New Jerusalem Bible, Revised Standard Version- Catholic Edition, and the New Revised Standard Version- Catholic Edition. I am well aware that there are other, less-known, Catholic Bibles out there, like the Christian Community Bible, the original Jerusalem Bible, the Knox Translation, and the Confraternity edition. However, these five translations are the ones that most Catholics will come into contact with at secular book stores or Catholic/Christian ones.

The rankings will be based on three criteria: 1) Brief evaluation of the translation itself, 2) The available editions in each translation, 3) Study tools and supplements that use that particular translation. Again, this is my own opinion at this moment. It is important to remember, however, that there is no perfect English translation of the Bible.

1) Revised Standard Version - Catholic Edition

1. Very literal translation that was the scholarly standard for second half of the twentieth century. This translation was worked on by a group of ecumenical scholars, then updated a bit by a group of Catholic scholars in the 60's. Even though this translation was completed in the mid-twentieth century, it still remains very solid, reliable, and readable. Many Catholic converts and Bible scholars prefer this translation.
2. Ignatius Press and Oxford University Press are the main publishers of this translation. Ignatius Press, in particular, has recently edited an updated version of the RSV-CE calling it the RSV-Second Catholic Edition, which eliminates the archaic language and makes minor changes to the text itself. Oxford University Press continues to publish readers editions of the RSV-CE, which basically contains only the text in a simlar fashion as their compact edition. Unfortunately, outside of these two versions, there really isn't a huge selection of editions of the RSV-CE. I don't see this changing anytime soon.
3. The RSV, like the NRSV, has a wealth of additional study tools to work with based on it. There are interlinears, concordances, dictionaries, and commentaries that are all based on the RSV. This is an area of strenght for the RSV. But, since this translation is getting a little older, I am not sure that there will be any additional resources. The one possibility is the Ignatius Study Bible, which currently is being produced. They are almost completed with the New Testament. At some point, who knows when, there will be a complete 1 volume edition of the Ignatius Study Bible.

2) New Revised Standard Version - Catholic Edition

1. The NRSV was completed by an ecumenical group of scholars, consisting of Catholics, Protestants, and Orthodox. Overall, it is slightly less literal than the RSV, but it remains essentially literal and is quite good for both study and prayer. Personally, I find reading this Bible much more enjoyable than the RSV. In particular, the OT is well done and reads very smoothly. For many, the NRSV is the scholarly standard. Many will find this edition as the one required for university or seminary courses. One of its great advantages is that it uses the most up-to-date scholarship on recently discovered manuscripts, like the Dead Sea Scrolls. The NRSV is most notable for its use of inclusive language. While many fall in two camps on this issue, either finding it appropriate or heretical, I think it can be done in a way that is both faithful to the original text as well as to contemporary English usage. For the most part, I think the NRSV does an OK job. However, there are times when their attempt to be inclusive can be a bit questionable, most notably 1 Timothy 3:2 and Hebrews 2: 6-8. Fortunately, the NRSV committee provided textual notes with the translation to show when changes have been made.
2. The NRSV comes in various editions, published by Oxford University Press and HarperCollins. HarperCollins, in particular, has recently begun publishing new editions of the NRSV-CE in new attractive editions. It would be great to see this continued. Perhaps an NRSV-CE study Bible would be a great addition as well. Zondervan also publishes a wonderful NRSV-CE Catholic Womens Devotional Bible. It would be great to see an Catholic Men's edition too!
3. The greatest strenght of the NRSV is that there are a lot of study tools available. There are various interlinears, dictionaries, Bible Maps, concordances, comparative translations, and a host of commentaries based off of it. And since the NRSV is a decendent of the RSV, the older RSV tools can be used with it as well. Also, one notices that a number of important Biblical scholars, both Catholic and Protestant, use the NRSV for their base translation.

3) New Jerusalem Bible

1. The New Jerusalem Bible is a dynamic equivalence translation that is both readable and accurate. It is not as literal as the RSV/NRSV. It is noted for its literary style and its use of the Divine Name YHWH instead of LORD, which is found in most other translations. For American readers, one will notice the occasional British term used, but overall there is no problem in following along with the text. In particular, the NJB truly shines in the poetry sections of the Bible, like the Psalms. The NJB is an update of the original Jerusalem Bible. The NJB is more literal and introduced some modest inclusive language. Overall, I find the NJB use of inclusive language to be the best. There is word that a 3rd edition is in the works, so it will remain to be seen if the NJB will be widely used in future years.
2. There are not many editions of the NJB available here in the USA. The best one is the full hardcover edition published by Doubleday. It contains a plethora of notes and cross-references. It's single column format is also very attractive and easy on the eyes.
3. One area where the NJB really suffers is that there are hardly any study tools available. The NJB Bible itself, with all its notes, has plenty of study helps, but that is all. I am also unaware of any Biblical scholarship that uses the NJB as its base translation. I think, like many have said, the the NJB is a wonderful starter study Bible.

4) New American Bible

1. The NAB is the most used Catholic Bible in the USA. Most of this has to do with the fact that it was produced by the CBA and USCCB, and that it is the Bible used for the Mass readings. The translation, itself, is a bit tough to classify, since it has been translated at various points for the past 50 years. The Old Testament began in the 50's, the NT was revised in the 80's, and the Psalms were revised in 1991. There is also word that the OT may soon be revised. So, unfortunately you have a very uneven text. I think, overall, the NT is superior to the rest of the NAB translation. The NAB NT is literal, yet very readable. Unfortunately I find the revised Psalms to be quite bad. Its use of inclusive language is way over the top, so much so that on the Vatican website the Psalms are not included on the NAB Bible translation page. So ultimately what you have is an OT with no inclusive language, a NT with modest inclusive language, and a Psalms with pervasive inclusive language. Honestly, its a bit annoying.
2. The NAB comes in various covers and editions. Fireside published some fine looking NAB Bibles, for various occasions. The covers are quite nice and the binding is very durable. Oxford University Press, as well Catholic Book Publishing, publish editions of the NAB as well. One thing that does bug me is that no matter what edition or publisher, the NAB format always looks the same. It always comes with the same two-column style, with the same cross-reference apparatus, and the same format for the notes.
3. In regards to study supplements, there are a few Catholic Study Bibles out there. The most notable is the Catholic Study Bible by Oxford University Press. Outside of that, there are some materials available for study, like a concordance and Bible dictionary. But that is about it. There are some Bible studies, like the Little Rock Bible Study program, that utilizes the NAB but more and more seem to use the RSV or NRSV.

5) Douay-Rheims

1. The Douay-Rheims is the great historic Bible translation that most English-speaking Catholics used up until the mid-1960's. It remains a very literal translation, that contains archaic English renderings. The historical importance of this translation cannot be overstated. Just as many Protestants have a KJV as reference, even though they may use the NIV or ESV primarily, every Catholic should have an edition of the Douay-Rheims for reference. It shouldn't, however, be the main Bible for study. With the Vatican's call for translations from the original languages in Pius XII Divino Afflante Spiritu, the Church has encouraged the use of more modern translations that utilize the best and earliest manuscripts.
2. Because this is an older translation, there aren't many new editions available. However, there is one exception. Baronius Press has recenlty been publishing new editions of the Douay-Rheims. These editions are quite well done and beautifully made.
3. Again, there just isn't much available. Tan does publish a textual concordance that utilizes the Douay-Rheims. One might also be able to find a Latin-English New Testament.

My Top 5 Catholic Bibles #3

The New Revised Standard Version Catholic Edition: A Translation in Transition

"Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death—even death on a cross. Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." -Philippians 2: 5-11

I often mention on this blog how much I appreciate the NRSV. Though I have ranked the NRSV #3, I still feel it is a fantastic Bible. In many ways, there isn't much separating the top 3 in this subjective ranking of mine. The NRSV is easily the most ecumenical and scholarly translation in a Catholic edition. Yet, from my own experiences, its use among most Catholics falls far behind the top 2. Therefore, where does the NRSV fit among the main Catholic Bible translations in English?

Translation Philosophy 4/5
I have devoted a number of posts on this blog over the past few years looking at the translation philosophy of the NRSV, most notably here and here. (Please consult those posts for further details.) The NRSV, like the RSV, remains a literal/formal translation. That is why it is still the basis for a number of scholarly study Bibles on the market and is used in many scholarly works. The stated goal of the NRSV translators was to be "as literal as possible, as free as necessary." It certainly achieves that goal. The NRSV, not surprisingly, follows in the heritage of the RSV and KJV. This means that there is a familiarity for the reader who was brought up on either the RSV and KJV. While this often means that the NRSV follows a more literal/formal translation philosophy, there are places, specifically with its use of inclusive language, where the NRSV is "as free as necessary."

The NRSV is truly the first translation to be thorough and consistent in its use of inclusive language. While this is not an issue for the majority of instances, since the textual notes are clear when inclusive language is used for the most part, there are places where this can be distracting. For example, Matthew 10:38 says, "and whoever does not take up the cross and follow me is not worthy of me." Which cross? Christ's or our own? The Greek behind it refers to our own. One other major issue with the NRSV's use of inclusive language is that, even with the textual note, translating "one like a son of man" in Daniel 7 as "one like a human being" does not help the average Christian reader who is trying to understand this significant Christological title. The use of inclusive language in Bible translations is still a hot topic for both Protestants and Catholics. For Catholics, on one end of the spectrum is the NRSV, which thoroughly employs inclusive language, while on the other end is the RSV-CE, which even goes beyond the original RSV in avoiding inclusive language (see here) and is proud to advertise as such.

Readability 4/5
The NRSV is a very smooth read due to it being a modern translation which was published as a single unit, unlike the NAB. Also, since it follows in the heritage of the KJV, there is a sense of familiarity for the most part when one reads through it. Henry Hansbrough, editor of the NJB and author of the book The Story of the Bible states that in the NRSV, "The story-telling of the Old Testament is often scintillating." I find that to be quite true. In addition, archaic language has been eliminated from this revision of the old RSV.

Available Formats 3.5/5
This was somewhat hard to rate, simply because the NRSV is all over the place. While it is true that the NRSV comes in some unique editions, most notably from HarperOne, there are no Catholic editions that contain cross-references. This is something that HarperOne has said they will be addressing at some point in the near future, but we will see. Many of their formats are very unique, in particular the quasi-single column NRSV Catholic Standard Edition which is very attractive and innovative. They also publish a true thinline in the NRSV, which may be a first for any Catholic edition. Of course, the NRSV has also been published by Oxford and Cambridge, along with a few others in a study Bible format.

Miscellaneous 3.5/5
There clearly is a future for the NRSV, though it may be for those outside the USA. The Canadian bishops within the past few years received approval, finally, from Rome over an adapted form of the NRSV for the Lectionary. Rumors are that other English-speaking bishops conferences, like the UK and Wales, are doing the same. One could see in ten years or so the majority of English-speaking dioceses using some adapted form of the NRSV for Mass, while the USA (and a few others) using the NAB(RE) in some form. That being said, trying to predict what translation is going to be used in the liturgy in ten years may be a foolish endeavor.

As mentioned earlier, the NRSV is still going to remain popular in the scholarly world, most notably in its inclusion in study Bibles. Oxford recently published its fourth edition of the New Oxford Annotated Bible, and there are a number of others that utilize the NRSV. It would be interesting to see if in the future there would be a Catholic study Bible that utilized the NRSV. At this point, the only true Catholic study Bibles use either the RSV-2CE or NAB(RE) Bibles. There are also a plethora of study aids, like concordances, commentaries, interlinears, and dictionaries, that are keyed to the NRSV. That will probably not change for the near term.

Conclusion 15/20
There is a lot to like about the NRSV. I did not use the NRSV, at all, up until about four years ago due to the "problems" people told me about it. However, four years ago, I stopped by a local bookstore during the Christmas season and decided to purchase the NRSV Go-Anywhere Bible from HarperOne. I really enjoyed reading many of the renderings in that NRSV edition that I purchased, particularly in the Old Testament. Fast forward to today, I am now quite comfortable with the NRSV and refer to it often. While it is not my #1 Bible, it is still a solid translation, and one that may continue to grow in popularity among Catholics. Only time will tell.

My Top 5 Catholic Bibles #4

The New Jerusalem Bible: A Great Place to Start

"Because it is by grace that you have been saved, through faith; not by anything of your own, but by a gift from God; not by anything that you have done, so that nobody can claim the credit. We are God's work of art, created in Christ Jesus for the good works which God has already designated to make up our way of life." -Ephesians 2:8-10 (NJB)

If someone was new to the Bible and asked me for a recommendation, in most cases I would point them to the New Jerusalem Bible. I would also suggest that they get the full hardbound edition, with the single column layout and the copious notes. This dynamic, more literary translation, combined with some solid study tools, make the NJB a wonderful all-around Bible.

Translation Philosophy 3/5
The NJB, as a successor to the original Jerusalem Bible, is known for its more dynamic, yet literary quality. As Henry Wansbrough points out in his book The Story of the Bible: "The English Jerusalem Bible, having no basis in traditional English versions, has the freshness of freedom from traditional biblical language." In many ways, the NJB retains that same quality. While the original Jerusalem Bible closely followed the French Bible de Jérusalem, the NJB was translated directly from the original languages. The NJB is slightly more literal than the original. In particular, as the intro to the NJB states: "Key terms in the originals, especially those theological key concepts on which there is a majot theological note, have been rendered throughout (with very few exceptions) by the same English word, instead of by a variety of words used in the first edition (v)." One other unique quality to the NJB, like its predecessor, is the use of Yahweh instead of the LORD. The use of the Divine Name does give reading the Bible, particularly in the Psalms, a different tone, but one has to measure this with the recent request from the Vatican in 2008.

Another important note about the NJB translation is its use of inclusive language. It is the first major Bible translation to consistently use inclusive language throughout. In many ways, I find that the NJB has done the best out of all the recent translations. Henry Wansbrough notes: "It was the first complete Bible to make consistent use of inclusive language wherever possible, though without the extreme rigour of the later NRSV."

Readability 3/5
The NJB builds on the already, highly readable JB. Translation philosophy, including use of inclusive language, is constant throughout the OT and NT. I find that if I am in the mood to read long passages or an entire book in one sitting, the NJB does the job best. In addition, since it is not held to using traditional Biblical language, new insights can be gained. In many ways, the NJB makes for a great second Bible, along side a more formal one. It is still a fresh translation, twenty five years later.

Available Formats 3/5
While it is true that the NJB is available in only a limited number of formats, most notably the large hardbound study edition and other text only ones, the beauty of the hardbound edition makes up for it. Personally, I am still waiting for a true single-column edition for the more formal Catholic Bible translations that match the NJB. The single column NJB provides plenty of space for personal note taking, and plentiful cross-references, while also being easy on the eyes. If you look around the Internet, particularly on European book seller sites, you will find some additional editions of the NJB, including ones with leather covers.

Miscellaneous 1/5
With all that has been said about the NJB, one wonders if it will remain in use into the future. It is not the basis for any English language Lectionary and the École Biblique is working on a completely new project called The Bible in Its Traditions. It also does not have many scholarly works keyed to it, nor are there any supplemental texts, like a concordance, that uses the NJB.

Conclusion 10/20
When I was studying in Rome in 2000, not for theology but Roman History, I had the beginning of my conversion back to the Church. I was never in another church or anything, but just wasn't a practicing Catholic in many ways. While in Rome, I stopped into a bookstore by the Vatican that sold books in English and purchased a compact NJB. It was in leather too! I still have it today, and it serves as a reminder as to how far I have come since then. All by the grace of God, of course, along with a little help from my pocket NJB.

My Top 5 Catholic Bibles #2

The New American Bible Revised Edition: A Great Upgrade and a Better NABRE

"The LORD is my shepherd; there is nothing I lack. In green pastures he makes me lie down; to still waters he leads me; he restores my soul. He guides me along right paths for the sake of his name. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff comfort me." – Psalm 23 (NABRE)

Of all the Catholic Bibles, in English, that are available, the NAB(RE) is easily the most controversial. One does not have to look much further than any Catholic online forum, or even this blog, to see the NAB(RE) referred to as heretical, a paraphrase, inaccurate, or even the vehicle of some masonic take-over of the Church. Yes, I have heard or seen it described as all of those things, but thankfully, none of them are true. The revised NAB was published this year, and I think it is a considerable improvement over the previous edition. That is why it has jumped from #4 to #2 in my top 5 Bible rankings. So let's take a look at the NABRE. Please note that from now on, I will refer to this edition simply as the NABRE.

Translation Philosophy 4/5
When the original NAB was published 1970, it was the culmination of over 20 years of work by the Confraternity of Christian Doctrine. In many ways, the original NAB tended to follow a more dynamic-equivalence translation philosophy. This was certainly a philosophy that was current in the Church at the time, most notably in other translations like the Jerusalem Bible, but also in the way the Liturgy was translated. (On a side note, it is interesting how both the new Roman Missal and the NABRE have adopted a more formal approach to translation....which is a very good thing.) However, already in 1978, it was decided that the NAB NT needed to be redone. The Preface to the Revised NAB NT reads:

"The primary aim of the revision is to produce a version as accurate and faithful to the meaning of the Greek original as is possible for a translation. The editors have consequently moved in the direction of a formal-equivalence approach to translation, matching the vocabulary, structure, and even word order of the original as closely as possible in the receptor language. Some other contemporary biblical versions have adopted, in varying degrees, a dynamic-equivalence approach, which attempts to respect the individuality of each language by expressing the meaning of the original in a linguistic structure suited to English, even though this may be very different from the corresponding Greek structure. While this approach often results in fresh and brilliant renderings, it has the disadvantages of more or less radically abandoning traditional biblical and liturgical terminology and phraseology, of expanding the text to include what more properly belongs in notes, commentaries, or preaching, and of tending toward paraphrase. A more formal approach seems better suited to the specific purposes intended for this translation."

The revised NAB NT was published in 1986 and was certainly more literal than the original. (While I don't have room to give examples, see if you can compare the two versions of Mary's Magnificat in Luke 1.) It also included moderate uses of inclusive language. Work also began on a revised Psalter, which was published in 1991. This version was notable for its use of both horizontal and vertical inclusive language. While the revised NAB NT was included in the new Lectionary, the '91 Psalms were rejected due to its extensive use of inclusive language. Finally, the NABRE was published in March of this year, which completely updated the NAB OT, including the Psalms. The revised NAB OT is a more literal translation than its predecessor. Moderate inclusive language is used throughout, much like the revised NAB NT, but not as pervasive as the NRSV. The NABRE has rightly maintained the traditional "Son of Man" in Daniel 7 and Psalm 8, unlike a number of newer translations. The NABRE Psalms, likely due to a stricter adherence to Liturgiam Authenticam, are dramatically different than the '91 NAB Psalms. One only has to compare Psalms 1 in both versions to get a feel of the difference.

The NABRE made the news back in March for following the Hebrew "young woman" instead of the LXX "virgin" for Isaiah 7:14. I never felt that this should have been as newsworthy as it was, particularly since the RSV-CE, Jerusalem Bible, and New Jerusalem Bible did not follow the LXX either.

Overall, the NABRE is superior to the original NAB because it is a more formal-equivalence translation. One of my complaints about the previous edition was that it seemed like different portions of the NAB were translated with different translation philosophies. The revised NAB NT was formal, while the OT was dynamic and the '91 Psalms was all-over-the-place. For the most part, this has been largely corrected in the NABRE. My one main issue with the NABRE is that I think it could have gone a little further. Most notably in the book of Genesis, where some unique rendering persist. (See Genesis 1:1-2, 2:24, 3:1, 3:15, 4:1, and 12:3) For instance, the rendering of the Hebrew word basar as "one body" in Genesis 2:24 rather than "flesh" tends to "obscure the reference of Matthew (19:14) to that text." The previous quote is actually found in the NABRE notes which makes me wonder why a change was not made.

Readability 4/5
The NABRE is more consistently literal throughout, although probably a little less so than either the RSV or NRSV. This, of course, has its advantages and disadvantages depending on what you are looking for. For me, the biggest improvement, as mentioned above, is the NABRE Psalter. While I feel comfortable using that Psalter for study, I find that it is also a joy to read for longer periods of time. It flows much better than the previous two editions.

Available Formats 4/5
In the past, most NAB's looked the same. However, with this new translation comes hope for newer, more attractive formats and page layouts. The NABRE is being published by more publishers than before, with the likelihood of additional publishers to be announced in the near future. (Stay tuned for news regarding that.) The NABRE is now available in a Kindle version, online at the USCCB site, as well as in the much desired single-column format thanks to the folks at Little Rock. There also promises to be additional information available at the USCCB site, including the NABRE textual notes. Also, Oxford University Press will be publishing their Catholic study Bible with the NABRE shortly, and I shouldn't forget to mention the on-going Catholic Commentary on Sacred Scripture which is keyed to the NABRE. Time will tell whether or not the NABRE will be as available as the NRSV or RSV in different scholarly and devotional formats, but the future does look bright.

Miscellaneous 3.5/5
There are always two issues that come up when discussion is on the NAB(RE): 1) The Lectionary and 2) The NABRE notes/commentary. Probably one of the most frequent questions I get from people is why we cannot have a Bible that matches the readings heard at Mass. Well, the reality is that for the foreseeable future the Mass readings in the USA will include the original NAB OT and the revised NAB NT in an adapted form. Also, at some point, the Revised Grail Psalms will replace the current ones. That is just the reality of the situation, which I am sure can be confusing to the average Catholic in America.

Then, we come to the NABRE notes, which I am not going to discuss here. That discussion took place a few months ago, and generated over 70 comments. If you want to read that conversation, go here. Suffice to say, some people are happy with them, while some are vocally against them. I will just echo the comments I made at the end of that post: What should be the tone and content of the NAB(RE) commentary? Should those who have worked on the commentary assume that the typical Catholic reader would have some basic knowledge of the various theories in current Biblical scholarship?

Conclusion 15.5/20
The NABRE is a great improvement over the original NAB. I think many of the complaints against it have been answered and improved. It will be interesting to see how the NABRE does in the coming years. In the United States, the average Catholic is going to have a copy of the NAB(RE). It will continue to be the most available and most recognizably Catholic Bible in most bookstores.

Top 5 Criteria

In the coming days I will begin listing my top 5 favorite Catholic Bible translations in English. Before I begin, however, I want to list three considerations which will be factored into my rankings:

1) The five translations that I have chosen to rank are the Douay-Rheims, NABRE, New Jerusalem Bible, New Revised Standard Version-Catholic Edition, and the Revised Standard Version-Catholic Edition. The rankings are limited to these five, since all of them come in Catholic editions and are easily available. This would exclude translations like the ESV w/Apocrypha, which does not come in a Catholic edition, and the original Jerusalem Bible, which is not easily available in its original edition. I should also note that I will consider the RSV-CE and the RSV-2CE as one translation, since the work Ignatius did was simply to eliminate archaic langauge and make the occasional change to a possible rendering due to theological or liturgical needs/desires. In the end, it is the same translation, certainly not equivalent to what they did with the ESV.

2) I just want to emphasize again that this top 5 is from my own perspective. I am sure many, if not most of you, will disagree with me, which I accept and in some ways expect! My perspective is formed by my own use of these translations for personal study and devotion, as well as my experiences teaching at the high school and leading Bible studies.

3) I will be "judging" these translations in four specific categories: 1) Translation philosophy; 2) Readability; 3) Available formats; 4) Miscellaneous issues. Translation philosophy will briefly look at how formal/literal a translation each is, with my preference for a reasonably formal translation, along with considering the use of archaic and inclusive language. Readability is probably the most subjective of the categories, since it will analyze how a translation has been used, in my experience, for longer sittings of reading as well as public reading. In this category, I will also look at the consistency of the translation from Old to New Testament. The third category will examine the available editions for each translation, including page formats, covers, styles, and the use of textual notes/cross-references. The final category will cover miscellaneous issue, like a translation's use in the Liturgy and scholarly books, it's ecumenical background, and considerations on what the future holds for that particular translation.

While I am sure few will agree 100% with my thoughts, I figure this will spark a nice conversation during the usually quiet summer months. Stay tuned.

My Top 5 Catholic Bibles #5

The Douay-Rheims: Still a classic

"Our Father who art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our supersubstantial bread. And forgive us our debts, as we also forgive our debtors. And lead us not into temptation. But deliver us from evil." -Matthew 6:9-13 (DR)

The Douay-Rheims (DR) remains a classic, even today. Much like the King James Version, which was published shortly after the DR, the DR maintains a devoted following centuries after being produced. Since languages change over time, the DR has been "updated" at various points in her history. Some of the changes to the DR have been more extensive than others. Blessed Newman wrote a very helpful history about the various editions of the venerable DR, which you can read here.

Translation Philosophy 3/5
In many ways, the DR is probably the most literal/formal of all the available Catholic Bibles in English. The DR, unlike the others in this Top 5, was translated directly from the Latin, with some consideration given to the Hebrew and Greek. The online Catholic Encyclopedia has a wonderful article examining a number of the particularities of the translation. The article notes that "In the translation, many technical words were retained bodily, such as pasch, parasceve, azymes, etc. In some instances, also where it was found difficult or impossible to find a suitable English equivalent for a Latin word, the latter was retained in an anglicized form. Thus in Phil., ii, 8, we get He exinanited himself, and in Hebrews 9:28, Christ was offered once to exhaust the sins of many." This type of formal translation can certainly be helpful, since there is no NASB equivalent for Catholics. As stated earlier, the DR has been "updated" at various points in history, which means that most editions available today are not the original. The Challoner revision is the most extensive and for many the one that is contained in their DR edition. For a brief note on the changes made by Challoner, one can be read about them here. Finally, while the Church has declared the DR free from doctrinal error, this does not necessarily make it a more accurate translation than any of the more modern versions. (Jimmy Akin has provided an interesting article on this subject.)

One other note on the translation, which clearly does not employ inclusive language. However, through my praying of the Little Office of the Blessed Virgin Mary, I noticed that the edition of the DR used does, at least in one instance, use inclusive language in Psalm 126: "Children are an heritage from the Lord, and the fruit of the womb a reward. Like as arrows in the hand of the mighty one: so are the children of those who have been cast out." Note that the Latin filii is translated children, which is often rendered as "sons". See the RSV, NRSV, and NABRE.

Readability 2/5
Archaic English is used throughout, which can make reading for long periods difficult for those who are not familiar with it. Personally, while I can work through the archaic language, it does slow things down slightly. I say this as one who prays the traditional Little Office of the Blessed Virgin Mary everyday, which uses the Douay-Rheims Psalter. In addition to the "thees" and "thous" there are words like "peradventure", "holpen", "superadded", among others that are not used much these days, which can slow down reading. This I grant you is all dependent on a person's preferences, but from my own personal reading and ministry work, the DR can be difficult for use in most situations.

Available Formats 1/5
The DR is still available from a number of Catholic publishers, most notably Baronius and Saint Benedict Press. (It is also available for Kindle.) Saint Benedict Press, in particular, has produced editions which are a bit more attractive than the usual facsimile reproductions. However, if one looks at what is available for a comparative translation, like the KJV, there is no question that the DR does not receive the same treatment as the the KJV. While there are KJV youth Bibles on the market, I wonder if there is a market for a Douay-Rheims version. In addition, I should also mention the Vulgate Bible project from Harvard University Press and the editions from Ex Fontibus Company. Overall, however, there is not much new for those who would like to go further with the DR. There are no DR study Bibles, thinlines, youth Bibles, etc... In many ways, this is a shame.

Miscellaneous 2/5
With the expanded use of the Extraordinary Form of the Liturgy, it is clear that the DR will remain alive and well in some capacity. There is also a renewed interest in the older pre-Vatican II breviaries, like the Little Office, which utilize the DR. But outside of more traditional Catholic circles, the DR is rarely used. I have led a number of Bible studies over the past few years and only a total of two people have ever brought a DR to the study. One wonders if there would be interest in an "update" to the DR, much like the NKJV is to the KJV. There is certainly no indication from the Vatican that future Scriptural translations into the vernacular are going to be based on the Latin, as opposed to the original languages. So, then, is there a future for the DR?

Conclusion 8/20
While I have ranked the DR #5, this does not mean I find it unacceptable for use or not worthwhile to have as reference. I have an early 20th century hardbound version, which I found at a used bookstore, that I consider a treasure. However, ever since the publication of Divino Afflante Spiritu, the course of Catholic Biblical studies has taken a definitive turn to emphasizing the original languages in research and translation.

Guest Blog: Overview of Knox Bible

Thank you to Jonny who provided this guest post, which will serve as a kick-off to an ongoing series of discussions surrounding the Knox translation.

There is much that can be said of Msgr. Knox’s translation of the Holy Bible.  First and foremost, it should be mentioned that the Knox version is a translation of the Clementine Latin Vulgate.  That is indicated quite clearly in the new edition from Baronius Press, on the title page which reads: “Translated from the Latin Vulgate by Msgr. Ronald Knox.”  However, in the old edition, (the one I am referring to is from Sheen and Ward in 1956) it states on the title page that it is “A translation from the Latin Vulgate in the light of the Hebrew and Greek originals.”  From that statement, I had previously thought that in places the Latin had been set aside in favor of Greek or Hebrew, according to the whim of the translator.  Yes, I thought that the Knox Bible was basically a hybrid translation, so I never really took it seriously.

            

After receiving the Baronius edition, with the complementary copy of Msgr. Knox’s “On Englishing the Bible,” I found that my assumptions were quite incorrect.  In the first article of the above mentioned book, Msgr. Knox states that it is the Clementine Vulgate he is translating, and he only goes back to other editions (Hebrew, Greek, critical editions of the Latin) to gain a better understanding of the Vulgate.  This is a big plus for me, and should be for anyone who likes to read the Douay Rheims Bible.  In the Knox translation, you have someone looking at the Vulgate and the other editions to give you a fresh translation of the Bible in lucid, modern English.  I don’t know of any other source that is more helpful to those who may struggle with the archaic English and sometime awkward sentence structures in the D-R, besides actually learning Latin and using the Clementine Vulgate itself!

           

So on to the translation itself.  Being, as it is, translated from the Vulgate, it is going to have many traditional renderings that Catholic Bible readers expect to see in a Catholic Bible.  In Genesis 3:15 you will find, “she is to crush thy head,” although regrettably the “enmities” from the Douay are replaced with “a feud.”  There are many places that I cheer the Knox translation, and in others I groan with disappointment.  I was pleased to see in many places that the angelic world was not translated out: such as in Psalms 103:4 “Thou wilt have thy angels be like the winds, the servants that wait on thee like a flame of fire,” the “angel” who “visits…with no kindly message” in Proverbs 17:11, and even “Lucifer” in Isaias 14:12.  Of course, fans of the Douay-Rheims will be pleased to see, “Hail, thou who art full of grace,” “Holy Ghost,” “charity” (often rendered “love” in modern versions), and the traditional spellings of the proper names.  Yes, there are many places in the Knox Bible I must applaud, and many places leave me longing for the more traditional renderings in the Douay, KJV, and RSV versions.  In particular I wish that Knox retained “spirit of God” in Genesis 1:2.  “Breath of God” is adequate as a translation, but after this verse was infallibly defined in the Catechism of the Council of Trent as a direct reference to the Holy Ghost (part 1, chapter II, question XXIII), it seems unnecessarily un-Catholic for a Catholic translation to render this phrase otherwise.

           

Finally, my biggest cheer for the style of the Knox version: the use of the singular and plural forms for the “you” pronouns.  Msgr. Knox reveals that he would have rather dispensed with the archaic pronouns altogether, but I am glad he felt compelled to leave them in.  The archaic forms reflect more accurately the original languages in this regard, and can give greater clarity to any given reading.  Consider Jesus words to Nicodemus: “Do not be surprised, then, at my telling thee, You must be born anew.”  Aside from this detail, there are examples all throughout the Knox Bible where the English is dignified, creative, and just plain fun to read.

            

One might get the impression in this article that I still prefer the Douay Rheims translation of the Vulgate, and that would be correct (no offence to Msgr. Knox.)  I am thinking now that I have the Baronius edition, it might get as much attention as my RSV!  Perhaps another top 5 Bible translations vote on the Catholic Bibles Blog is in order! 

My Top 5 Catholic Bibles #1

The Revised Standard Version (1st and 2nd) Catholic Edition: When Literal is Necessary

"And he said to them, 'Truly, I say to you, there are some standing here who will not taste death before they see that the kingdom of God has come with power.' And after six days Jesus took with him Peter and James and John, and led them up a high mountain apart by themselves; and he was transfigured before them, and his garments became glistening, intensely white, as no fuller on earth could bleach them." - Mark 9:1-3

The RSV-CE remains as popular for Catholics today as when it was first published in the mid-60's. Actually, it could be argued that it is more popular today, particularly since it is still promoted by Biblical scholars as well as more conservative Catholics. The RSV-CE comes primarily in two editions these days, the original 1966 version, which contains archaic language and the 2nd Edition published by Ignatius Press, which eliminated archaic language and made various changes at points in the text. This post will focus mainly on the RSV-2CE.

Translation Philosophy 4.5/5
The RSV is the most literal modern Catholic translation on the market today. Catholics do not have an equivalent to the Protestant NASB. Therefore, the RSV serves as the most literal/formal modern translation, which certainly makes it useful when doing serious study. We have discussed on this blog on many occasions the various issues related to the RSV translation itself, most notably in the 2nd Edition. I will refer you to those posts here here and here.

I will, however, point out one specific area in Mark where the RSV shines, even though it may not appear so at first glance. As the Catholic Study Bible points out: "The pace of the story is urgent. Jesus moves rapidly from place to place; there is little wasted motion and a minimum of verbage (387)." Now one of the ways this is most evident in Mark is the constant use of the Greek word καὶ at the beginning of sentences. Most often this word is translated into English as "and". The RSV does a great job in maintaining the use of "and" in most cases, while a number of more recent translations try to make Mark a smoother read by not translating καὶ. Yet, I am not sure Mark is meant to be a smooth read. Events happen quickly and as the above quote from the CSB states: "The pace of the story is urgent." The RSV does the best job at producing that urgency in Mark.

Readability 4/5
For the most part, the RSV remains a pretty smooth read. In particular, the RSV-2CE, with the elimination of archaic language, helps to modernize the text a bit. There are, however, still places where the words chosen or the word order can make reading a bit more difficult. I notice this most often in the Psalms, but perhaps that is to be expected when using a more formal translation. (Psalm 65 is an example.)

One other area of note is in the RSV's use of inclusive language. As most of you know, it does not use inclusive language. As a matter of fact, Ignatius Press goes out of its way to promote that the RSV-2CE does not include "feminist" inclusive language. One of the main changes in the RSV-2CE is the consistent rendering of "sons of Israel" instead of "people of Israel." In this way, the RSV-2CE goes beyond the original RSV. As I have mentioned on this blog before, my thoughts on inclusive language have changed a bit in the last few years. Now a days, I am more open to the use of modest horizontal inclusive language, as found in the NJB and to a lesser extent the NABRE. Now that I do a lot of reading of the Scriptures out loud in class, with both youth and adults, I find that having limited horizontal inclusive language in a translation to be preferable.

Available Formats 3.5/5
The RSV is available in a number of printed formats, as well as on Kindle. Oxford University Press still prints the beautiful New Oxford Annotated Bible-RSV, which still remains a standard today for its size, durability, and concise, yet useful study notes. Oxford also produces an RSV-CE reading Bible, while Saint Benedict Press prints the RSV in various editions. The one thing that hampers these editions is their lack of cross-references. If you want the RSV-CE with cross-references, you have to go with the edition printed by Ignatius Press.

As noted earlier, the RSV-2CE is the child of Ignatius Press. The RSV-2CE comes in a standard edition, with cross-references, maps, and the original notes, in both hardbound, bonded leather, and paperback. Ignatius also prints a pocket edition of the New Testament and Psalms. The most notable edition of the RSV-2CE is found in the Ignatius Catholic Study Bible New Testament. Of course, the issue with the ICSB is not whether or not it is good and useful, but rather when it will be finished. (I feel a bit like Pope Julius II in the movie The Agony and the Ecstasy!) I have not heard back from Ignatius about any future editions of the RSV-2CE.

Miscellaneous 4/5
The RSV is historically one of the first truly ecumenical Bibles. Its influence is still felt today, not only by it still being in print, but also by its descendants the NRSV and ESV, and to a lesser extent the RSV-2CE. In addition, Ignatius Press has printed a Lectionary for the RSV-2CE if it is ever allowed in the USA.

Summary 16/20
However, I still wonder what the future holds for the RSV-CE or RSV-2CE. I pondered this question a few months back, which you can read here. When I look at the main project associated with the RSV, that being the ICSB, I am not sure I am willing to sit around and wait for its completion. Also, in the past those who felt the RSV was easily the best translation on the market, including myself, now have to contend with an improved NABRE as well as the ESV w/Apocrypha. We shall see what happens, but as of today, the RSV remains my #1 Catholic Bible....but barely.

7 Questions: Andrew Jones of Logos Bible Software

Andrew Jones is Director of Catholic Products for Logos Bible Software. I would like to thank him for taking the time to answer the following 7 Questions:

1) I wanted to start off with a question about your involvement with Sacred Scripture. How has Scripture played an important role in your spiritual life? Has it always been that way?

Scripture has had a profound impact on my spiritual life, especially in the context of the liturgy. What I've grown to understand is that in the same sort of way that Christ is present Body and Soul, Human and Divine, in the Eucharist, so his words are present in the Scripture and in the preaching of His priests. It is only with this liturgical and ecclesial reality that the Word of God is completely revealed to us. In my life, then, the reading of Scripture has become an essential aspect of my participation in the Church. We must listen to Christ as well as love Him and obey Him. I think it is essential that we understand Christ as Incarnate and not as some distant metaphysical "force," and the Incarnate Christ taught both through his words and through his life. The Scripture is our primary access to this teaching and so mediation upon it is an essential component of what it means to be a Christian.


 2) How long have you been involved with Logos? What are your main responsibilities with Logos?

I came to work at Logos last June. I'm the Director of Catholic Products. What this means is that I am responsible for the company's orientation toward Catholicism, both on the product development end and the marketing end. I've been developing Logos's software and libraries to facilitate a Catholic approach to study. The Logos system is really ideal for the Catholics because it allows us to study the Bible surrounded by the Tradition. We can read it with the mind of the Church-- the magisterial documents, the writings of the saints and the great theologians, become our constant companions. What I'm trying to do is construct products and strategies that allow us to fully utilize Logos's power. It's really very exciting. The digital age is allowing us to break down the idea of "The Bible" as a stand-alone book, an idea that really only developed during the Renaissance and the Reformation, an return to a paradigm of Scripture reading that re-inserts the Bible into the very heart of Tradition.


3) What brought about this new division within Logos that focuses on the Catholic market?

Logos is the world's largest Bible software company. The intention of the company has always been to provide tools for Bible study that cut across divisions between Christians. For a long time, the company's focus has been on the Evangelical market; but as it has grown, the opportunity to focus on other Christian groups has arisen. This has coincided with a real renaissance of Bible study within the Catholic Church, especially among the laity. More Catholics are reading the Bible and studying their faith now than has been the case for a very, very long time... maybe ever. I think this is one of the fruits of Vatican II that is often, unfortunately, over-shadowed by some of the problems the Church has experienced in the aftermath of the council. So, the bringing of Logos's technology into the Catholic market has been really rather natural... a classic meeting of supply and demand.


4) What are some of the features of your Logos Catholic Bible package?

Logos is amazingly powerful. In the very simplest terms, Logos links together thousands of texts and keys them all to the Scripture. The Bible becomes a sort of hub around which the whole tradition revolves. But, all the texts are linked to each other as well. So, as you read the Bible the software is mining the data of the library for information about the passage. What did St. Augustine say? Aquinas? Vatican II? Once you start following a thread, you can go in any direction with it. The library is a web of connections. With a couple clicks, for example, you can go from the Mass readings, to the Catechism, to Augustine, to Aquinas, to Vatican II and back to the lectionary. Its other great strength is in the study of Scripture in the original languages, even if you don't know Greek or Hebrew. We've mapped the original languages and the English on top of each other. So, if you do a search on a word in the Bible the software doesn't look for the English word but for the Greek or Hebrew word that lays behind it, and kicks back the results in both the original languages and in English, regardless of what English words the translators have chosen. This frees us from the translations. And what's really amazing is that this functionality works in the Greek writings of the Apostolic Fathers as well. For a word in the New Testament, then, we can, with a couple clicks, see every time it is used in the Septuagint, in the New Testament, and in the Apostolic Fathers; and Logos is looking for the root of the word, so the searches are not compromised by the language's inflection. And, all this goes with you everywhere; it works across all your desktop and mobile devices. There are many other features, but I've gone on for far too long already.


5) Could you talk a little bit about your new Aquinas Commentaries?

Sure. Many people don't realize it, but Aquinas wrote a great deal on Sacred Scripture. In fact, what scholars are increasingly realizing is that if we want to really understand Aquinas's thought we need to take into account, even begin with, his Scripture commentaries. In the modern period there has been a focus on Aquinas as a systematic theologian, as the archetype of scholastic theology: the rationalist system-builder. But often what we have actually done is project developments in theology that really belong in the seventeenth century back onto Aquinas, and in doing so we have tended to ignore his exegetical work. The truth is that Aquinas's work has its foundations in Scripture, as did all medieval theology. Aquinas did not turn his back on the Augustine and monastic tradition, which focused so profoundly on the Bible. We need to understand his Summa and his work on Aristotle as a part of a theological approach that was rooted in a reading of the Bible. So, Logos has decided to make his commentaries available in English. Many of them have never been translated, others have poor translations or translations that are out of print. We are going to remedy the situation, starting with his commentaries on Isaiah and Jeremiah. We are also going to translate his massive Commentary on the Sentences of Peter Lombard, which is his first large work of theology and which offers his most sustained treatment of the Church and the Sacraments, among other things. If your readers are interested they can go to Logos.com/Aquinas and read more.


6) In general, if someone is thinking about investing in Logos Bible Software, but perhaps has never used any Bible software in the past, what encouragement would you give them to give it a try?

What I can say is that it is worth the investment. In a recent conversation I had with Dr. Scott Hahn he stated his belief that Logos is going to change the way people read the Bible, that in a few years it will be the standard. I agree with him. Technology is not a universal good, as we well know, but the Church has consistently encouraged us to make use of its power to advance the Gospel. I think Logos is such a use. If you are interested in really digging into the Scripture and the faith, there just isn't a more powerful tool out there. Your readers should go to Logos.com/Catholic and read more.


7) Finally, do you have a favorite passage or verse from the Bible?

John Chapter 15, the discourse of the True Vine, has been the most important Biblical reading in my personal conversion. Every time I read it, I feel like I rediscover Christ. John's emphasis on "abiding" has been especially important for me. It is a persistent theme in his writings, and when the discourse is read in conjuncture with passages such as John 1:32, John 5:38 and John 6:56 a whole theology of "abiding", of peace, is revealed. I find it to be quite beautiful.

Catholic Thinline Update

We have a winner! Well, not exactly. My quest to find a Catholic Thinline Bible is pretty much over. There is no specific "Thinline" Catholic edition available to my knowledge, but I think I may have found the closest thing to it. It is RSV Catholic Readers Bible: Black / Blue Tu Tone published by Oxford.

Here are the details: The Revised Standard Version Catholic Bible's New Testament appeared in 1965, and the whole Bible was published the following year. The RSV remains the translation used in official Church documents, and served as the basis for the scriptural text used in the Catechism of the Catholic Church .The Reader's Edition is perfect for anyone needing a straightforward text Bible, whether for reading or personal devotions. It includes a presentation section, prayers and devotions of the Church, and the Dogmatic Constitution on Divine Revelation (Dei Verbum ). Gilded page edges and a ribbon marker make for a thoughtful gift. Size: 5-1/2 x 8-1/2

While I would prefer the NRSV-CE, the RSV-CE will probably work just fine. At this point, I prefer this edition of the RSV to the new Ignatius RSV-2CE because I at least know who did the editing and where the changes were made. In comparing the size of the RSV-CE with the previously mentioned TNIV thinline, which is 8.7 x 6.1 x 1.4 inches, it compares pretty well. The biggest difference, in my mind, is that the RSV-CE is thicker than the TNIV thinline. The RSV-CE is still not technically a "thinline" but it is pretty close.

Another difference is that the TNIV version has considerably more study helps included, like a concordance, maps, and some cross-references. The RSV-CE does not have any of these features, but includes the original RSV-CE explanitory notes at the end of each Testament, the Vatican II document Dei Verbum, and a small slection of Catholic prayers and devotions. I have been able to make up for the lack of cross-references by copying a list of "OT quotes in the NT" into one of the back blank pages in this Bible. Also, in regards to Bible maps, I purchased the very colorful Rose Bible Maps inserts, which fit nicely in the back of the Bible. I guess sometimes if you want a particular type of Bible edition, you just have to do it yourself.

I do like the feel of this Bible. This is the first one that I am going to use regularly that has a "pacific duvelle"cover. I am not sure about the quality and longevity of this type of cover, but it seems that many Bibles are now being produced with it. So far, it sits well in the hand and lays flat on the table. So, time will tell to see how well this edition holds up.

Finally, while the text layout is somewhat plain, it does include a lot of space at the top and bottom of each page for personal notations. It is also thumb-indexed, which is nice, but I don't necessarily need it.

6 Questions with Karl Keating of Catholic Answers

Karl Keating is founder and former president of Catholic Answers, the country’s largest apologetics and evangelization organization. He is the author of a number of important apologetics books, including Catholicism and Fundamentalism and What Catholics Really Believe.  I would like to thank Mr. Keating for taking the time to answer these questions.

1) Earlier this year, it was announced that you are stepping down as President of Catholic Answers.  Looking back at all that your organization has done to renew apologetics in the United States, what would you say you are most proud of?  What are you most hopeful with Catholic Answers going into the future?

Pride being one of the Seven Deadlies, let me answer you not in terms of what I’m most proud of but this way: I’m grateful for the wonderful people I’ve had the privilege of working with since going into apologetics work full time in 1988. Catholic Answers’ success has been due chiefly to them, very little to me. With them continuing their work, I have every confidence that Catholic Answers will become even more effective in the future.

2) This year we commemorate the 50th anniversary of the Vatican II document Dei Verbum.  How do you think this document has been received and embraced over the past 50 years?

With mixed results. Many Catholics have read—and even studied—it and the other documents of Vatican II, but the large majority has not. In some parishes and dioceses one can detect an authentic application of the principles given in Dei Verbum, but that can’t be said universally.

3) Catholic Answers, from the start, has encouraged a more biblically-literate Catholic laity.  What are some of the best biblical resources that every Catholic should have in his or her library?

You mean, aside from my own books? (Insert winsome smile here.) First, each Catholic should have a version of the Bible that he actually will read. It does no good to have on the shelf the “best” translation if the wording doesn’t entice you to open the pages. Second, each Catholic should have a Bible commentary. I won’t recommend a particular one here because the ones I use are out of print, and I don’t find any of the easily-accessible commentaries to be ideal—for me. They may be just right for someone else.

4) How were you introduced to Msgr. Ronald Knox?  What are some of your favorite works of his?

I don’t recall how I first came across Knox. Perhaps it was a reference in one of Frank Sheed’s works (but then I don’t recall how I first came across Sheed either). I have no trouble, though, identifying my favorite Knox books: Difficulties and Let Dons Delight.

Difficulties is Knox’s exchange of letters with Arnold Lunn, who, during their correspondence, was not yet a Catholic. (Lunn was received into the Church by Knox not long after the book was published.) Lunn challenged Knox on Catholic distinctives, and Knox answered with clarity and charity. For his part, Lunn already was showing the high level of argumentation that would make him, with Sheed, one of the two top Catholic apologists of the twentieth century. Difficulties is one of the few books I’ll read over and over, so rich is it in insights and so gentlemanly is the disputation.

Let Dons Delight is a work of fiction, and it could have been the book for which the term tour de force was coined. Knox’s premise has the narrator falling asleep in 1938 in the don’s common room at a fictitious Oxford college. The man wakes up to find himself in the same room but in 1588. He overhears the dons of that time talking about the impending invasion of the Spanish armada; more importantly, he listens to them discuss the status of Christianity in England. Knox, wonderfully adept at English, puts in the mouths of the dons precisely the style of language that was used in 1588.

The narrator falls asleep and then wakes up fifty years later, in 1638. The man who had been the youngest don in 1588 is now the eldest. The English used in the 1638 discussion has changed slightly, and Knox knows just how. England’s Christianity has changed too. The narrator falls asleep and awakens repeatedly, going through the same thing every fifty years, up to 1938.

5) Catholic Answers is publishing, in April, a collection called The Lost Works of Ronald Knox.  It will contain six of his works that have been largely out of print for many decades.  How did this book come to be?  Could you discuss, briefly, the six works that are included in it?

These six works were of my choosing. They had been on my shelves for years, in various formats, and I realized that even few fans of Knox were familiar with most of them. I thought it would be a tribute to Knox to bring these works together and that, by ordering them chronologically, they would show his development, from his pre-Catholic years right up to the end of his life.

The Essentials of Spiritual Unity is almost Knox’s outline of his own conversion, stopping just before (because written just before) he “poped.” The Beginning and End of Man briefly explains why we’re here—something most moderns either have forgotten or never have known. The Rich Young Man is called by Knox “a fantasy”: what would the story be if the rich young man of the Gospels also happened to be the prodigal son’s older brother and the good thief on the cross? Nazi and Nazarene was written during World War II and shows what the divide was between the faith and Nazism. On English Translation was the Romanes Lecture, given by Knox shortly before he died; he already was deeply ill, and this was his valedictory. Proving God: A New Apologetic was published posthumously. Knox was trying to work up a new way to do apologetics, since he had become convinced that the old ways just weren’t working in the modern world.

6) You have mentioned in a few places that you enjoy reading from Msgr. Knox’s translation of the Vulgate.  Why is that?  What would you say to someone who might feel that only a literal translation is best?

I have nearly all of the books Knox wrote, dozens of them—an indication that I like his style: limpid, smooth, insightful. Those qualities come across also in his one-man translation of the Bible. It is true that his translation is not “literal” in the extreme sense of that word. Some of the older translations from the Vulgate artificially mimicked Latin sentence structure, for example, and ended up reading not as real English. (Knox provided many examples in Trials of a Translator, the book in which he responded to critics of his Bible translation.) I would not recommend the Knox translation for someone doing a close formal study of the Bible—the Revised Standard Version Catholic Edition is better for that—but I do recommend the Knox translation to anyone who wishes to get lost in the text.

NABRE Contest

In celebration of the launch of the new NABRE site, I will be offering my final contest for the summer. The winner of this contest will receive this NABRE-inspired prize pack:

Saint Benedict Press NABRE Ultrasoft

Catholic Doctrine in Scripture (which is keyed to the NAB)

In the Beginning--: A Catholic Understanding of the Story of Creation and the Fall by Pope Benedict/Cardinal Ratzinger

So here are the contest rules:
1) If you have a blog, please advertise this contest on your site. (If you don't, you can still enter the contest.)

2) This contest is only for people who are in the United States or Canada. (Again, overseas shipping costs are a bit too high for me right now. Sorry.)

3) The question you need to answer in the comment box:
What is your favorite Bible verse, using the NABRE translation?

4) The contest ends on Saturday August 13 11:59PM EST.

5) One entry per person. You must leave a name at the end of your comment.

I will announce the winner some time on Sunday.

**If you are wondering, my Top 5 Catholic Bible series will continue shortly. My top 3 are surprisingly very close, so I am spending a little more time with each before I announce where they will rank.**