Wednesday, December 29, 2010
Wednesday, December 22, 2010
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.
Monday, December 20, 2010
As pointed out in numerous posts on this blog, the RSV-CE and REV-2CE, while being very close, do contain some subtle differences. While certainly the most obvious difference is that the RSV-2CE has eliminated all archaic language, it still maintains the exact style and sentence structure as the original. Sometimes the comparison is made between the RSV-2CE and the ESV. I am not sure that comparison, however, is valid, since for the most part the RSV-2CE is not a true revision of the RSV, but rather a selective update of it. You can go back to some previous posts here to look at some of my reflections on this.
Another issue that surrounds the production of the RSV-2CE is how it is in conformity with Liturgiam Authenticam. On recent post, an anonymous comment stated: “I also think the RSV-2CE is a tad bit deceptive when it claims to be translated in conformity with Liturgiam Authenticam. As most people who've read LA know, one of the recommendations from LA was that Hebrew and Aramaic words like "Amen," "Raca," "Maranatha," and "Alleluia" not be translated like they are in the RSV. Given all the ridiculous changes made by Ignatius Press (e.g., "ass" to "donkey," "babe" to "baby," etc.), surely they could have make these other changes too. Hopefully, the next printing will include these changes.”
I think he (or she) makes some valid points. We do have some insight into the mind of Ignatius Press, with the comments left by Ignatius Press Editor Fr. Fessio almost two years ago. It might be worth checking those out again and evaluating them. I think a little more clarity on this issue from Ignatius Press would go a long way. Perhaps in a future edition of the RSV-2CE, they could add a new preface, not simply the old 1966 one.
The last thing to point out in regards to translation is that they both have the same textual basis. Quoting from an earlier post of mine: “The RSV-2CE's textual basis is still the one used by translators of the original RSV OT and NT. According to Philip Comfort's Essential Guide to Bible Translations: "The Old Testament translators generally followed the Masoretic Text. At the same time, they introduced a few different renderings bases on the famous Dead Seas Scroll of Isaiah." Thus, only the initial findings of the Dead Sea Scrolls were used for the OT. The Deuterocanonical/Apocrypha books were not changed from the original RSV. As for the New Testament, the RSV-2CE retains the textual basis behind the original RSV NT, which used primarily the seventeenth edition of the Nestle text (1941). None of the modifications done in the 1971 edition of the RSV NT are found in the RSV-2CE.” Thus, the textual basis for both RSV's is well over fifty years old.
Basically, both translations can be used with such Bible study tools like Emmaus Road’s RSV Concordance (which includes the RSV-2CE changes in an appendix), the Navarre series, or even the Ignatius Catholic Study Bible. Since they are so similar, there is really no issue. However, will there be future study tools that utilize the RSV-2CE over the RSV-CE? I am not sure. Certainly the slow-to-finish Ignatius Catholic Study Bible utilizes the RSV-2CE, but I can also point out that the Navarre Bibles as well as the recently released Catholic Scripture Study International Study Bible from St. Benedict Press went with the RSV-CE. So, I guess only time will tell on this issue. If I were to guess right now, I would think there would be more use of the original RSV.
The original RSV-CE is over forty years old, but maintains a strong following in Catholic academic, apologetic, as well as Bible study circles. Certainly the influx of converts to the Catholic Church, many with high views of Scripture like Scott Hahn, has helped make the RSV-CE more mainstream. Oxford University Press continues to print the New Oxford Annotated Bible-RSV as well as individual readers editions of the RSV-CE. The original RSV-CE continues to be published by Ignatius Press and St. Benedict Press. St Benedict Press, in particular, has produced some very attractive editions over the past year or so, and I would think that there would be some more in the future, hopefully including cross-references.
The RSV-2CE should be promoted more than it is currently. The Ignatius Catholic Study Bible, which is a fantastic resource that utilizes the RSV-2CE, is under promoted and unless the average Catholic sees it at a local bookstore, he or she probably doesn’t know it even exists.
This is of course my opinion, but I think the RSV-2CE will remain a niche translation. The RSV-CE is well established and published by more than one publishing house. It continues to live on in many different study tools, as well as devotional books. While there is much to like about the RSV-2CE, the fact that it is not promoted more broadly by Ignatius and does not come in various editions and style will keep its “popularity” fairly low in the overall Catholic Bible market.
Ultimately, the question is this: If you were a regular Catholic, who did not know the differences between the various Catholic translations, and wandered into a Barnes and Noble or Borders to buy a Catholic Bible, which one would you likely purchase? Most likely an NAB or NRSV, simply because there are more of them available, in many more attractive editions.
Monday, December 13, 2010
1) ESV Thinline Bible (without Deuterocanonicals/Apocrypha)
1) If you have a blog, please advertise this contest on your blog. (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:
4) The contest ends on Saturday at 11:59PM EST.
5) One entry per person.
Friday, December 10, 2010
Yes, you can now pre-order the Revised Grail Psalms. These will be the new Psalms used in the Mass in the United States, and conceivably in the future revision of the Liturgy of the Hours. I pre-ordered mine last night and look forward to sharing my thoughts about it with you sometime in January. Thank you to reader Sharon for the link!
Thursday, December 9, 2010
I am planning to spend some time over the next month, through various posts and guest reviews, analyzing the NAB NT. The current NAB NT will be the New Testament in the NABRE, so perhaps it is time to give it a fresh look.
To kick things off, I want to paste some portions of the revised edition of the NAB NT preface. I am hoping to begin the discussion with the basics, so I ask that any comments focus primarily on the preface. There will be plenty of time to discuss this or that translation choice. To read the entire preface, you can go here. So here are some selections I have picked out:
1) 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.
2) A particular effort has been made to insure consistency of vocabulary. Always to translate a given Greek word by the same English equivalent would lead to ludicrous results and to infidelity to the meaning of the text. But in passages where a particular Greek term retains the same meaning, it has been rendered in the same way insofar as this has been feasible; this is particularly significant in the case of terms that have a specific theological meaning. The synoptic gospels have been carefully translated so as to reveal both the similarities and the differences of the Greek.
3) An especially sensitive problem today is the question of discrimination in language. In recent years there has been much discussion about allegations of anti-Jewish expressions in the New Testament and of language that discriminates against various minorities. Above all, however, the question of discrimination against women affects the largest number of people and arouses the greatest degree of interest and concern. At present there is little agreement about these problems or about the best way to deal with them. In all these areas the present translation attempts to display a sensitivity appropriate to the present state of the questions under discussion, which are not yet resolved and in regard to which it is impossible to please everyone, since intelligent and sincere participants in the debate hold mutually contradictory views.The primary concern in this revision is fidelity to what the text says. When the meaning of the Greek is inclusive of both sexes, the translation seeks to reproduce such inclusivity insofar as this is possible in normal English usage, without resort to inelegant circumlocutions or neologisms that would offend against the dignity of the language. Although the generic sense of man is traditional in English, many today reject it; its use has therefore generally been avoided, though it is retained in cases where no fully satisfactory equivalent could be found. English does not possess a gender-inclusive third personal pronoun in the singular, and this translation continues to use the masculine resumptive pronoun after everyone or anyone, in the traditional way, where this cannot be avoided without infidelity to the meaning. The translation of the Greek word adelphos, particularly in the plural form adelphoi, poses an especially delicate problem. While the term literally means brothers or other male blood relatives, even in profane Greek the plural can designate two persons, one of either sex, who were born of the same parents. It was adopted by the early Christians to designate, in a figurative sense, the members of the Christian community, who were conscious of a new familial relationship to one another by reason of their adoption as children of God. They are consequently addressed as adelphoi. This has traditionally been rendered into English by brothers or, more archaically, brethren. There has never been any doubt that this designation includes all the members of the Christian community, both male and female. Given the absence in English of a corresponding term that explicitly includes both sexes, this translation retains the usage of brothers, with the inclusive meaning that has been traditionally attached to it in this biblical context. Since the New Testament is the product of a particular time and culture, the views expressed in it and the language in which they are expressed reflect a particular cultural conditioning, which sometimes makes them quite different from contemporary ideas and concerns. Discriminatory language should be eliminated insofar as possible whenever it is unfaithful to the meaning of the New Testament, but the text should not be altered in order to adjust it to contemporary concerns. This translation does not introduce any changes, expansions, additions to, or subtractions from the text of scripture. It further retains the traditional biblical ways of speaking about God and about Christ, including the use of masculine nouns and pronouns.
Ok, what do you think of these first three selections? The selections are focused on issues of translation philosophy, consistant vocabulary, and inclusive language.
Wednesday, December 8, 2010
Ignatius Press is having a 25% off all their merchandise, including RSV-CE, RSV-2CE, and Ignatius Catholic Study Bible materials. Sale ends on Sunday.
Also, our friends at Scepter Publishers have selected discounts of up to 15% of books, including the Navarre Bible series.
Don't forget to support your local and online Catholic bookstores!
Monday, December 6, 2010
Sunday, December 5, 2010
I went with the entry with the most vivid and creative imagination, which came from Diakonos. Congrats on winning the Luke commentary and the NRSV Lectio Divina Bible, which doesn't even come close to your dreams of a future NRSV edition! ;)
Just drop me an email at mccorm45 (at) yahoo (dot) com to claim your prize.
Friday, December 3, 2010
Tuesday, November 30, 2010
As promised, I will be offering at least one contest during this Holy season of Advent. I may offer another one, depending on how busy the next few weeks get at school. But for now, the winner of this contest will receive:
2) The Gospel According to Luke I-IX (Anchor Bible) by Joseph A. Fitzmyer. 1981.
Here are the rules:
1) If you have a blog, please advertise this contest on your blog. (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) In the comment box, answer the following question:
What Catholic Bible, or Bible study tool, would you like to see under your Christmas tree this year and why? (Feel free to invent something that meets your needs!)
4) The contest ends on Saturday at 11:59PM EST.
5) One entry per person.
Monday, November 29, 2010
The audio CD's are packaged in three separate "digipaks" which contain six CD's each. Each of them contains photos from the project, as well as a foreword on the Word of God from Pope Benedict XVI, a letter from the producer Carl Amari, and additional information about the cast and producers. All in all, it has a professional look to it, which is something that doesn't always accompany Catholic Bible products.
Now onto the audio Bible itself. At this point, I can say that I have listened to all of the Gospel according to John, as well as snippets from the other Gospels and some of the letters. As I was listening to the Gospel of John, narrated by Stacy Keach, I tried to compare this audio Bible with other audio Bibles I own, most notably portions of The Word of Promise and the The Bible Experience: New Testament. The first thing that comes to mind is that in comparison to the other two audio Bibles, this one is a little more scaled back in the use of background sounds. However, I think this is a benefit to the whole listening experience. While there is certainly background noise and sound that accompanies the actors performances, it is not as pronounced as in the other two, IMHO. In a way, by not over-producing these "environmental" sounds, with dominating crowd noise or the sounds of nature, the focus remains on the Sacred Word being read. Again, it just adds enough to help the listener use his or her imagination to construct the scene in their mind as they listen.
The second aspect of this audio Bible that I would like to point out is the voice acting. One thing to note is that while the other two audio Bibles I mentioned had celebrities playing the roles of almost all the characters, the Truth & Life audio Bible has around eleven fairly well known actors playing the main, starring roles, while the others are handled by supporting or voice actors. For me, this was actually a good thing, since I wasn't always distracted by trying to figure out who is saying what. Overall, I found the acting, thus far, to be quite good. Jesus is played by actor Neal McDonough, who does a nice job overall. In particular, I found the readings done by Micheal York, Julia Ormond, and John Rhys-Davies to be my favorites.
Ultimately, I found this product to be quite beautiful to listen to. I can see myself using these, not only for personal use, but also in future Scripture classes at the high school, particularly the letters of St. Paul. I found my copy at Barnes and Noble and paid a little under $30.00, so it can certainly be found at a great price. It is also great to support Catholic products like this. No date has been set, but there are plans to do an Old Testament edition in the future.
Wednesday, November 24, 2010
Monday, November 22, 2010
(ROME) In a startling change to the Catholic Faith, Pope Benedict XVI announced today that tossing people down elevator shafts could represent a first step in assuming moral responsibility "in the intention of reducing the risk of murdering billions of innocent people."
The Imperial Mainstream Media Center has taken this as a signal that the Church intends to canonize Darth Vader for his saintly courage in tossing Emperor Palpatine down an elevator shaft as he was torturing his son to death with huge bolts of electric Force energy. In addition, the Imperial Mainstream Media Center has also declared that the Pope therefore means to say that destruction of whole planets, as well as the subjugation of billions of inhabitants all over the galaxy, the betrayal of his closest friends, the slaughter of the Jedi and their younglings, and his conversion to the Dark Side "don't matter". But most importantly, according to an Imperial Mainstream Media spokesman, "The point is, throwing people down elevator shafts is now formally accepted by the Church as moral behavior and Catholic need to think about how to incorporate this new development of doctrine into their lives. If you feel that throwing people down elevator shafts is the safe and right thing for you, then," says the Imperial Mainstream Media Center, "we believe the Pope means to say, 'Do it with my blessing.'"
Stay tuned, I think I will be having another contest soon since we are entering into the Advent season. All I have to do is figure out what the contest question will be.
Thanks again to all who entered.
Thursday, November 18, 2010
Wednesday, November 17, 2010
"I needed to ask you for advice. For a translation of a theology book I need a digital version of the RSV CE to copy and paste hundreds of quotes. I am not using a Kindle. On google search I find audio CD's, but not CD's with text. Years ago I had an Ignatius CD with the RSV, but I lost it. Please advise me where I can purchase what I need."
I did point out to him the UMich online RSV, but perhaps there is more out there for him.
Any assistance, which you can give in the comments, would be appreciated.
Tuesday, November 16, 2010
Which Catholic Bible Translation Do You Use?
Revised Standard Version - Catholic Edition 28% (560)
New American Bible 22% (438)
Douay-Rheims 15% (307)
New Revised Standard Version - Catholic Edition 15% (303)
Jerusalem Bible 9% (174)
New Jerusalem Bible 8% (166)
Good News Bible 2% (34)
Christian Community Bible 1% (29)
So, what do you think about this non-scientific poll? From my experience, it seems that the precentages are about right. The main "battle" continues to be between the RSV and NAB, with the RSV remaining king of the Catholic Bible poll for almost two years now. However, the most interesting fight is between the Douay-Rheims and the NRSV, each representing 15% of the vote. Who will be third?
Thursday, November 11, 2010
Feel free to start a conversation on this document in the comment section. As I said above, it is a long document, so there is plenty to discuss.
Wednesday, November 10, 2010
Many thanks to reader Theophrastus for this thorough review of the Harvard University Press The Vulgate Bible, Volume 1: The Pentateuch.
Below is his full review:
Harvard University Press, together with the Dumbarton Oaks Library, has launched a new book series called the "Dumbarton Oaks Medieval Library". The inaugural volume is a new version of the Pentateuch in a new reconstructed Vulgate and an updated Douay-Rheims translation; and the next release of books features the Prophets: (ISBNs0674055349, 0674996674, 0674060776). Although I have only spent a small amount of time with the new Pentateuch, I can say that it is easily the nicest Latin-English Bible diglot I have ever seen, and a worthy addition to any Bible collector's library.
The new Pentateuch volume is edited by Swift Edgar, a researcher at Dumbarton Oaks, and is quite generous in size with 36+ 1151 pages with 11 extra blank pages at the end. It is a hardcover, and the dimensions of the book are 8.4 x 5.5 x 2.3 inches (I know that is different from Amazon's listed dimensions, but I actually measured the book). This means that this book is nice and thick, and it features creamy thick paper with very generous margins (7/8" on the top and sides, and usually over an inch on the bottom) and nice, big print (I'm guessing 11 point.) This is a book for taking notes, and best of all, has minimal bleed-through. There is a single ribbon for keeping one's place.
The text is rather interesting. The editor presents substantial evidence that Gregory Martin began his translation in 1578 and (after proof reading by two fellow professors) completed it 676 days later, with publication being delayed until 1609-1610 by the exile to Rheims. This of course is consistent with introductory "To the right vvelbeloved English reader" which states that the Bible was translated"about thirtie yeares since" but "as for the impediments, which hitherto haue hindered this worke, they al proceded (as manie do know) of one general cause, our poore estate in banishment."
The English text is revised from the 1899 revision of the Challoner's revision of the Douay. Punctuation and transliteration of proper nouns and adjectives have been brought into modern practice; also, some printer errors in the 1899 version have been corrected by reference to the original Challoner 1750 and 1752 versions. "In addition, the whole text has been prepared according to the guidelines of the fifteenth edition of the 'Chicago Manual of Style.' This policy has resulted in significant alterations to Challoner's edition, which superabounds in colons and commas, lacks quotation marks andbegins each verse on a new line.... In contrast to most English Bibles, this volume renders all of the text as prose, even the partsthat were originally in verse, since neither the Latin nor the Englishis poetic." All of Challoner's notes have been excised, although the text keeps Challoner's chapter summaries.
The most interesting part is the Latin text of the Bible. "While the English College was working on its translation at Douay and Rheims, Pope Sixtus V (r. 1585-1590) called for the preparation of an authoritative Latin text. This Latin Bible was published in 1590, just prior to his death, but it contained errors and was soon suppressed for fear that Protestants would use them to attack the Catholic Church. Three corrected printings followed, in 1592, 1593,and 1598, during the papacy of Clement VIII (r. 1592-1605). These four editions, substantially the same, are referred to the Sixto-Clementine Version. While it strongly resembles the Latin Bible that evidently served as the basis for the Douay-Rheims translation, the two are not identical." (Indeed, note that Gregory Martin died adecade before the initial publication of the Sixto-Clementineversion.) This version presents a reconstructed Latin text based on the English evidence of the Douay-Rheims, drawing on the critical apparati in Weber's 5th edition (2007) and Quentin's edition(1926-).
The result is a fascinating rendition of the Latin -- one that explains mysteries that many of us have noticed in English renderingsof the Douai-Rheims that differ from the Sixto-Clementine version. Of course, many people have strong preference for the Sixto-Clementine (for example in the 1959 Vatican City edition) version, holding, like the introduction to the 1609 Douay:
"But here an other question may be proposed: VVhy we translate the Latin text, rather than the Hebrew, or Greke, which Protestantes preferre, as the fountaine tongues, wherin holie Scriptures were first written? To this we answer, that if in dede those first pure Editions were now extant, or if such as be extant, were more pure than theLatin, we would also preferre such fountaines before the riuers, in whatsoeuer they should be found to disagree. But the ancient bestlerned Fathers, & Doctors of the Church, do not much complaine, andtestifie to vs, that both the Hebrew and Greke Editions are fouly corrupted by the Iewes, and Heretikes, since the Latin was truly translated out of them, whiles they were more pure."
Despite this version of the Latin text being reconstructed, and thus necessarily artificial, it is highly readable Latin and arguably is as close to the version Gregory Martin used as we can hope to get.
The end result is a very convenient and very easy to use diglot. Besides its merits as a Latin edition, it has the nicest version of Challoner that I've seen (and, having restored many changes made by the 1899 revisers to the original 1750 and 1752 form, is more true to Challoner) and the result is English that is reasonably concordant to the Latin. This stands in marked contrast to editions such as the Baronius Press "Douay-Rheims and Clementina Vulgata: English-Latin Bible" (ISBN 1905574444) where the sharp differences between the meaning of the Latin and the meaning of the English often leave thereader gasping and wondering how an edition with such divergent readings could have appeared. Further, in contrast to the cramped, tiny print of the over-sized Baronius, the easy-to-old Harvard edition is a pleasure to use, read, and mark with personal annotations. (The drawback, of course, is that the Harvard edition is appearing in multiple volumes, as opposed to the single-volume Baronius. However, the Baronius is not convenient to use , and while it may have value as a reference volume, I doubt many readers sit down and read it cover to cover.)
At the other extreme, the Weber and Quentin Vulgates, although very scholarly, are hardly convenient to sit down and read; (and for thosewho have intermediate Latin skills, reference to an English version isuseful anyway); in contrast, this new Harvard edition is a wonderful reading version of the Vulgate.
I think that this version will set the new standard for Latin-English diglots of the Bible. I predict that just as the Harvard Loeb volumes have become the convenient reading version for those readers who want consult the Greek and Latin classics (with a matching English translation), I suspect that the Harvard Vulgate will become the standard version for those readers who actually wish to read the Vulgate in Latin. Even if one has English but no Latin at all, the elegant design of this volume commends itself to the reader. I am glad I bought it and look forward to spending a lot of time with it.
Tuesday, November 9, 2010
Benedict XVI's postsynodal exhortation for the world Synod of Bishops on the Word of God will be published next Thursday, the Vatican is reporting. The papal text will gather the reflections and proposals suggested during the 12th Ordinary General Assembly of the Synod of Bishops, which took place in October 2008, and which reflected on the theme "The Word of God in the Life and Mission of the Church." The document will be titled "Verbum Domini" (word of God).
I think we will spend some posts discussing this text once it is released. So, stay tuned!
PS: "Verbum Domini" should be "Word of the Lord" not "Word of God".
Friday, November 5, 2010
Thursday, November 4, 2010
"We've been very happy with Bible sales," says Mickey Maudlin, v-p and editorial director at HarperOne, which published several Bibles this year. "They're never the sexiest number, but they just keep going." Now HarperOne is going after the Catholic market (see p. 22), which is vast, with 67 million adherents, but difficult, because the distribution structure is less clearly delineated than the sales and distribution channels of the evangelical market. One strategy Harper has used is forging partnerships with Catholic publishers like Our Sunday Visitor, which are smaller in size but well networked through curriculum publishing. "We're very bullish about the Catholic market," Maudlin says.
I like reading that they view the Catholic market as bullish!
Wednesday, November 3, 2010
As mentioned last month, the Truth & Life Dramatized Audio Bible RSV-CE New Testament will be released sometime this month, on both CD and I-Tunes. (I hope to get a precise date soon on when exactly they will be released.) As far as I can tell, it will be the first dramatized edition of a Catholic Bible in English. It has a host of well-known actors involved in the project. It is endorsed with an Imprimatur from the Vatican and includes a foreword by Pope Benedict! The picture on the left surfaced at the Truth & Life Facebook site. The complete audio New Testament is 22 hours long on 18 CDs.
Update: I talked with someone involved with the Truth and Life project who said that the release date should be in about 3 weeks.
Monday, November 1, 2010
“Salvation comes from our God, who is seated on the throne,and from the Lamb.”
Friday, October 29, 2010
The Apocryphal and Deuterocanonical books of Scripture
Easy-to-read 9-point type in a double-column setting
Bonded leather with craft-sewn binding for added strength and long life
Fine Bible paper to maximize readability and portability
Concordance for finding key verses
Gilded edges and a ribbon marker
Presentation page and maps
Next, the bonded leather cover can be seen as being good or bad, depending on what you like. It is not the same as the compact edition, nor have I seen this type of bonded leather used on any of HarperOne's other NRSV releases. Would I prefer genuine/premium leather or even Italian Duo-Tone? Absolutely, since I am not a big fan of bonded leather. However, this bonded leather edition isn't too bad. It opens up fairly flat, and I can see a point in the near future, with continued use, that it would be much more flexible. There is always the worry with bonded leather covers that they will not hold up after years of regular use, however the fact that pages are held together with craft-sewn binding may make up for it. Again, only time will tell.
Wednesday, October 27, 2010
A review of this fine product will be forthcoming. Needless to say, I have been a bit busy over the past few days. I actually received the HarperOne NRSV Thinline w/Apocrypha on the day we headed to the hospital. So, enjoy one of the photos that I took of it today on my I-Phone. More to come....
Monday, October 25, 2010
Hi there, I'm the editorial director at Collins, I can confirm a few points about this Bible. It will contain the current versions of the NRSV and the Grail Psalms that are used in the UK - if and when CBCEW approve revised versions for a new lectionary (as is happening in the US with the Grail Psalms and in Canada with the NRSV) then we will update this product accordingly. However, as the timings on this seem rather up in the air at the moment, we have decided to push ahead with this Bible now, as our survey data suggests catholics in the UK are now mostly buying NRSV for their personal study rather than JB. The Grail Psalms will be added at the back rather than in place of the NRSV Psalms.
Sunday, October 24, 2010
"When a woman is in labor, she has pain, because her hour has come. But when her child is born, she no longer remembers the anguish because of the joy of having brought a human being into the world. So you have pain now; but I will see you again, and your hearts will rejoice, and no one will take your joy from you."
Wednesday, October 20, 2010
So, I am eager to hear which non-Catholic Bible you tend to like and why. I would ask that you stick to translations that haven't come out in a Catholic edition, which would obviously rule out the likes of the RSV and NRSV. The ESV would be an interesting case, since there isn't, nor do I suspect ever will be, a Catholic edition, although the Oxford edition with the Apocrypha does exist. There are certainly plenty to choose from!
Tuesday, October 19, 2010
On a side note, it is interesting how quickly the NIV committee was able to revise their translation. ;) We are talking about a few years, not decades.
Thursday, October 14, 2010
* Over 600 Scripture-linked devotional readings from * Lewis's spiritual classics, essays, and correspondence
*Introductory essays on Lewis's view of Scripture and his journey of faith
*Indexes to guide you to each reading from C. S. Lewis
* Gilded page edges
Does anybody think a Bible like this is necessary? Would you buy it?
Monday, October 11, 2010
The New English Bible with Apocrypha: Oxford Study Edition (hardcover, slightly used)
RSV New Testament (Hardcover, First edition 1946)
Bible Translation Differences by Leland Ryken
Thursday, October 7, 2010
Monday, October 4, 2010
Sunday, October 3, 2010
Continuing with our periodic look at the new Common English Bible, we now turn to the Beatitudes found in Matthew 5.
Below is how the CEB translates this famous passage into English:
Now when Jesus saw the crowds, he went up a mountain. He sat down and his disciples came to him. He taught them, saying: “Happy are people who are downcast, because the kingdom of heaven is theirs. Happy are people who grieve, because they will be made glad. Happy are people who are humble, because they will inherit the earth. Happy are people who are hungry and thirsty for righteousness, because they will be fed until they are full. Happy are people who show mercy, because they will receive mercy. Happy are people who have pure hearts, because they will see God. Happy are people who make peace, because they will be called God’s children. Happy are people whose lives are harassed because they are righteous, because the kingdom of heaven is theirs. Happy are you when people insult you and harass you and speak all kinds of bad and false things about you, all because of me. Be full of joy and be glad, because you have a great reward in heaven. For, in the same way, people harassed the prophets who came before you." - Matthew 5:1-11 (CEB)
1) The decision to go with "happy" over "blessed" is not as jarring as it once was since there are a number of modern translations that do this. For the CEB's rationale in doing this, you can go here.
2) Verse three and five each have unique ways of translating the more traditional renderings of "poor in spirit" and "meek". Instead they go with "downcast" and "humble" in hopes of making them understandable to the modern ear. Hmm..... Changing "meek" for "humble" maybe, but I am not sure that "downcast" accurately captures "poor in spirit." I might have to do some more thinking on this one.
Thursday, September 30, 2010
"Christianity did not bring a message of social revolution like that of the ill-fated Spartacus, whose struggle led to so much bloodshed. Jesus was not Spartacus, he was not engaged in a fight for political liberation like Barabbas or Bar- Kochba. Jesus, who himself died on the Cross, brought something totally different: an encounter with the Lord of all lords, an encounter with the living God and thus an encounter with a hope stronger than the sufferings of slavery, a hope which therefore transformed life and the world from within."
-Spe Salvi 4
Wednesday, September 29, 2010
The Catholic Community Bible: Catholic Pastoral Edition (CCB) is a dynamic-equivalence translation from the Philippines. The CCB is something of a family of translations started by Fr. Bernardo Hurault for the people of the Third World. Much like la Bible de Jérusalem inspired the creation of the Jerusalem Bible, the CCB was born in Spanish as la Biblia Latinoaméricana. Currently there are similar translations into French, Chinese, Tagalog, Ilonggo, Cebuano (three languages spoken in the Philippines), and Bahasa (a language spoken in Indonesia and Malaysia). The English edition was first published around 1985.
The CCB translates the tetragrammaton as “Yahweh” consistently throughout the Old Testament, and seems to be mildly influenced by inclusive language. Paul writes to his “brothers and sisters”, but the first psalm is clearly about a man:
who does not go where the wicked gather,
or stand in the way of sinners,
or sit where the scoffers sit!
and meditates day and night
on his commandments.
producing its fruit in due season,
its leaves never withering.
Everything he does is a success.
Following the Septuagint, the CCB has “virgin” in Isaiah 7:14.
One of the things that I think that makes the CCB stand out is its footnotes and introductory essays. Each book begins with a topical discussion as well as the book’s relevance to modern life. Similarly footnotes both explain the text and reflect on the contemporary issues. Here is an excerpt from the footnote from Revelations chapter 18:
The CCB has somewhat reorganized the order of the books of the Old Testament. The introduction to my edition says they did this to divide the canon into groups of “Law”, “History”, and “Writings” similar to how they are grouped in the Masoretic Text. In practice this means that the CCB’s Old Testament is ordered following Jewish tradition. The CCB’s Wikipedia page has a helpful table that explains how this compares to the Catholic canon and the Jewish canon. Additionally, some verses and chapters (most notably in Esther) are reordered. This basically means that if you’re coming to this book familiar with other Bibles you’ll need to use the index to find your way around the Old Testament. This also causes problems going the other way, since anyone who’s only read the CCB will be totally lost in every other Bible. I still can’t find Psalms in the NAB, for instance (though from its reputation this may be for the best).
In addition to the text and notes the CCB has a list of the morning and evening psalmody of the four-week psalter (without antiphons). It also has a topical index in the front helping readers locate specific verses that discuss various Catholic doctrines, and a section that lines up the stories of the synoptic gospels. My edition of the CCB also has helpful aids on the side that show where each book is clearly marked. I’m not sure what these are called exactly, but they are very helpful when I’m looking for a particular passage (most dictionaries have these, for similar reasons). I assume this was put in so that the reader can find the books of the Old Testament easily, since they aren’t where they’re “supposed” to be. The CCB also has artwork that goes with each book, often depicting modern takes on each book’s theme. The picture that goes with Joshua has an African man walking into a city, and the First Letter of Saint Peter has a portrait of John Paul II looking pensively at the reader.