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PAGE 5 - February 26, 1970
KNOW YOUR FAITH
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VERSIONS AND HELPFUL BOOKS
Scripture In The Life
Of The Church Today
By Father Walter
M. Abbott, S. J.
For any study of the
Scriptures, it is important to
have the best possible
translation and the best
possible commentary or
guide. College graduates will
find the Revised Standard
Version and accompanying
notes in the Oxford
Annotated Bible, or the
Jerusalem Bible (Doubleday),
attractive and very helpful
books. For a group study
such as we are going to make,
however, it is preferable to
have a more extensive
commentary. Therefore I
recommend the series of
pamphlets on the Old and
New Testaments published by
the Liturgical Press
(Collegeville, Minn., 50c
each), and the Paulist Press
(Glen Rock, New Jersey, 30c
each) (bulk rates available for
both). In these economical
booklets we have the work of
members of the Catholic
Biblical Association of
America.
BY REV. MR. PETER
SCHINELLER, S.J.
A college student recently
remarked, “when men are
treated like animals and
people are starving, I go to
Mass and hear a sermon on
the bad effects of not going
to Mass every Sunday.”
Hopefully, this type sermon,
and the call for financial
support of the Church, are
less frequently heard. Yet the
example does point to
differing views not just on the
nature of the sermon, but on
the nature of sin.
Hie preacher focuses on
sins of a directly religious
nature, offenses against God,
while many parishioners are
more concerned with the
social evils surrounding them.
So too, the Christian
settler sees sin as breaking the
law, the code of conduct
established by the authorities
for members of their
institution. For the pioneer,
on the other hand, sin means
turning back, refusing to
move ahead in the covered
wagon. Sin is the refusal to
follow the call of the leader,
urging us to be men of love
and to share this love with
others. We refuse to use the
talents and gifts given us, or
we use them for selfish ends.
Several other indicators
point to a changing notion of
sin. Hie number of
confessions has dropped
sharply in the past few years.
A survey of students from
Manhattan college several
Modern Man has been given
the imprimatur (Cardinal
Cushing, Boston).
With Good News for
Modern Man (which is
available in paperback) in
each reader’s hands, and the
pamphlet commentaries, I
think we are readv to begin a
study of the Gospel according
to Luke. The first assignment
is to read the entire Gospel at
one sitting-just the text
itself, without any
commentary. It is important
to see one complete
presentation of Jesus and His
message. We will then study
Luke’s Gospel in eight
sessions. The plan is to move
next to Luke’s second book,
“Acts of the Apostles,” to see
the early Church’s
understanding of Christ and
His message. Then- we will
study the Epistles and the
other Gospels. Except for the
fact that we start with Luke’s
books, we will follow roughly
the most probable
chronological sequence of the
New Testament documents.
years ago revealed that only
22% accept the distinction
between moral and venial sin,
and about 41% do not go to
Sunday Mass regularly.
There has been a shift in
Christian sensibilities. It
could be interpreted simply
as a loss of faith, but it might
signify the growth of a new
type of Christian
responsibility--the man
concerned with peace, human
rights, poverty. It might
reflect a shift from
overemphasis on the 6th and
9th commandments to more
veiled sins of theft; a change
from emphasis on sins against
God, to sins against man.
Sargent Shriver recently
remarked that “we campaign
to keep our children from
hearing four-letter words on
sex, but we don’t care if they
hear four-letter words on
hate: kill, bomb, riot, maim,
hurt.”
Perhaps the verse of the
letter of John is being lived
with a new idealism:
“Anyone who says he loves
God and hates his brother, is
a liar, since a man who does
not love the brother that he
can see cannot love God,
whom he has never seen.”
If God is love, and if
Christianity can best be
summed up in the word love,
then faith cannot be the sole
criterion of the Christianity
of a person. We are searching
for a more integrated
Christian life, where faith
that does not manifest itself
in love is suspect.
Next Week — GRACE
accordance with canon law,
that all Catholics who make
any study of the Bible may
use any of these translations.
Anyone who follows this
series to find help in reading
and understanding the
Scriptures certainly qualifies
as one who is making a study
of the Bible.
It is also a good idea for
each person in a Bible study
group to have a good book
about the New Testament
such as the third volume of
Meet the Bible, by Father
John J. Castelot, S. S.
(Helicon). If that book and
his two earlier books on the
Old Testament are out of
print, I hope all three can be
reissued in one cover. They
contain so much learning in
such light and easy style that
they would make an excellent
paperback. I would also
recommend Enjoying the
New Testament, by Margaret
T. Monro, (Doubleday Image
Book, 75c). Someone in the
group should certainly have
The Four Gospels: An
Introduction, by Father
Bruce Vawter, C.M.,
(Doubleday).
Some may feel that bigger
and “deeper” books are
better for them. If they ask a
priest or college theology
teacher for a recommenda
tion, they may be told about
the two-volume Guide to the
Bible, by Robert and Tricot,
translated from the French
by Arbez and Maguire
(Desclee). In my opinion,
however, it is much easier to
use the three volumes by
Wilfred J. Harrington, O.P.,
especially, in connection with
this series, the one on the
New Testament, Record of
the Fulfillment (Priory).
Someone, of course,
should have and use a copy of
the Jerome Biblical
Commentary, edited by
Raymond E. Brown, S.S.,
Joseph A. Fitzmyer, S.J.
Roland E. Murphy, O. Carm.
(Prentice-Hall), but it is more
likely to be the priest advising
the leaders than anyone else.
It is a great achievement on
the part of the Catholic
Biblical Association of
America--a one-volume
commentary on the whole
Bible drawing on the latest
and best scholarship. It is
such a massive volume,
however, that I’m afraid it
puts most people off. I tried
to get at least one member of
my Rome study group to
take the book, but they all
shied away from it, and
therefore I ended up as the
one who contributes from it
to the discussions of the
group.
Someone in the group
should have a Dictionary of
the Bible, either the one by
John L. McKenzie, S.J.
(Bruce), or the translation
and adaptation of van den
Born’s Dutch volume by
Louis F. Hartman, C.SS.R.
(McGraw-Hill). I think that
the Jerome Biblical
Commentary and one of
these dictionaries should be
available during each of a
study group’s meetings, with
someone there who knows
where to look when the need
arises. Group leaders should
be encouraged to look
through these big books.
They will find them
fascinating and much easier
to use than they might think
at first sight.
There is one more book
that I would urge every Bible
study group to have, “The
Illustrated New Testament
(Liturgical Press, by
arrangement with the
American Bible Society, $1).
With its more than 500
photographs of archeological
finds and other items relevant
to the text on the same page,
the volume provides the most
economical and appealing
journey through the New
Testament that can be found
today. I have seen nine-year
old children devour it by the
hour, and I have seen leaders
of highly sophisticated adult
study groups make effective
use of it during meetings.
For the New Testament,
with which we will begin, I
recommend that, in addition
to the translation
(Confraternity) in the
booklets just mentioned,
everyone have a copy of
Good News for Modern Man,
(American Bible Society,
New York). It is the nearest
equivalent we have in English
to the original Greek of the
New Testament. It is, like the
Greek, the current language
throughout the many
countries where the language
is used. It is perfectly
acceptable to highly educated
people an<J petfeptly f|( .
intelligible to people who
have little or no education.
That is the kind of language
used by Dr. Robert G.
Bratcher, who did most of
the translation. He is a
Southern Baptist, and the
American Bible Society has
done most of its work for
Protestants. Now there is
official Catholic cooperation
with the American Bible
Society, and Good News for
It is good idea for each
person in the Bible study
group to have a version of the
New Testament from which
he can give the group from
time to time any special
insights he discovers in it.
Thus one can watch the
Revised Standard Version,
another will watch the
Jerusalem Bible, others can
watch the Chicago Bible
(Smith and Goodspeed). The
New English Bible
(Ox ford-Cambridge), the
Confraternity version,
(especially the new edition
and also the paperback
edition by' Father Joseph
Grispino, crammed with
valuable notes, Guild Press),
the Westminster version
(London), the translation by
Kleist-Lilly, Knox, J.B.
Phillips, and William Barclay.
Some of these versions
were produced by Protestants
(RSV, Smith-Goodspeed,
NEB, Phillips, Barclay). It is a
fact, however, completely in
■SIN-
Viewpoints
On Theology
CHRISTIANS
Social Pioneers In 70’s
BY GRANT MAXWELL
The “three great
movements of Peace, Justice
and Freedom,” previously
described, came into sharp
focus in the last half of the
1960’s. They now appear as
complementary aspects of
ONE universal aspiration. To
cite a Canadian interchurch
report, “Everywhere in
today’s world of
destructive/creative chaos,
people are in a hurry to be
fully alive.” The hunger for
Justice is heard in the
anguished cry, “Share bread
now!” The quest for
Freedom is voiced in the
demand, “Share Power now!”
The longing for Peace is
evident in the heart- felt plea,
“We want a good life now!”
Science, technology,
politics, and the mass
media--the supposed saviours
of modem man~did not
satisfy these expectations
during the 1960’s. The basic
wants of most people on
earth are still not met; the
deepest needs of the human
spirit remain. The majority
continue to cry out for bread
and justice, while millions
seek a share in decision
making, and a quality of life
which affluency cannot
provide. People everywhere
go on longing for a full life
but their expectations are
frustrated at every turn. This
is the dominant “sign of the
times” in every part of the
global village as a new decade
begins.
These impatient and often
“revolutionary” aspirations
should gladden, not frighten,
Christians. We are called to
discern the groanings of the
Spirit among men. We believe
that “the glory of God is man
fully alive.” We profess to
follow Jesus Christ, who
personifies man fully
alive,fully liberated.
But what can Christians
do? What can the churches, as
large and small communities
of Christians, contribute
when it comes to liberating
people and building social
systems for people? How, In
these times, can we help to
“subdue the earth” and build
peace, as God commands?
Putting the question another
way, what does suffering
humanity expect of
Christianity?
Obviously, the churches
should NOT try to duplicate
what governments and other
social agencies are better
equipped to do. Current
trends clearly indicate that
much else remains to be
done.
Mankind’s cry for a “good
life now” is, at its deepest
level, a search for values in
the human condition, a
longing for liberation of the
spirit. Young and old, rich
and poor alike experience a
poverty of meaning and
purpose in life; there’s a
“humanity gap” in the
technical jungle. As an
influential newspaper said in
a New Year’s editorial,
“keeping the human being
human will oe a primary task
in the 1970’s; it’s a decade in
which men should
concentrate on questions of
ult'imate concern.”
Anticipating this new
emphasis in the ‘70’s, TIME
magazine’s last cover story of
the old decade asked, “Is God
coming back to life?”
Basically, then, the new
“Qualitative Revolution”
challenges Christians to
demonstrate their credibility,
and offers the churches new
opportunities to serve human
needs in ways other
institutions cannot duplicate.
I believe the Spirit is calling
Christians to start ministering
in new ways to the whole
person, and especially to the
THE SURFERS - Sometimes we get the exhilarating feeling
our action-world is thrusting us forward. Other times we get a
feeling we’re not so certain which way forward is. (NC Photo)
“inner man”: helping to
discover and develop living
space on the spiritual frontiers
within themselves; helping
persons to experience
community with one another
and the other. As I see it, the
churches-- local parishes and
World Council, Roman Curia
and ‘‘underground
movement’’—-have four
distinctive ministries, which
may be summed up in the
operative words of CONFESS,
SHARE, CELEBRATE, AND
RISK.
♦Confess realities. Lead the
way in admitting human
limitations, offsetting* foolish
technological pride. Help
individuals and society see
that all of us are poor in
different ways and need one
another. Examples: By a
renewal of penance, spark an
“inner revolution” among
Christians. As public
conscience, challenge the
“status quo” and echo the
cries of the oppressed for
justice.
♦Share resources. Set the
pace in every locality by
sharing church personnel,
revenues, and buildings with
neighbors in need, at home
and overseas. Examples:
Revise spending priorities in
church budgets. Match
funding campaigns with other
social minis teries.
Demonstrate and test new
models in housing, education,
recreation etc.
♦Celebrate hopes. Spread
the good news that God is
liberating people. Person-to
person and via the mass
media, share the vision that
Christ is making all creation
new. Stress mankind’s
responsibility to build the
earth for people through the
positive works of peace.
Examples: In the Eucharist,
celebrate liberation and
anticipate our fulfillment in
Christ. In education stress
social responsibilities. Provide
public forums for free
dialogue and decision-making
by citizens. Bring people’s
hopes into social planning for
the future.
♦Risk security. As a
pilgrim church, identify with
the powerless. Invite the
alienated into policy-making.
Enter new partnerships to
seek social justice. Examples:
Test new forms of
co responsibility in the
church. Initiate “coalitions
for development” as in
Canada, where churches,
trade unions, welfare
agencies, and other voluntary
organizations are forging “a
free association of working
partners, who meet on the
common ground of shared
human values and social
goals.” Champion the cause
of the oppressed by taking
fearless stands on gut
issues-defense spending
versus world aid, guaranteed
income and tax reform, etc.
Christ did such things in
His own life. He challenged
His followers in every age to
confess soul needs, share
bread, celebrated liberation,
and risk for others in order to
become fully alive If
(Continued on Page 7)
Question And
Answer
BY FR. RICHARD MCBR1EN
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Q. Many new ideas have been proposed in the last
few years in the name of the Second Vatican Council.
It is matter of some importance, I think, to determine
the council’s responsibility for some of the views that
now seem to prevail in the Church. For example, did
Vatican II renounce or substantially modify the
teaching of Vatican I on the infallibility of the Pope?
w a. No. However, neither did the Second Vatican
Council reaffirm the previously widespread Catholic
belief that the Church is some kind of absolute
monarchy, with the pope at the top of the pyramid.
On the contrary, the Church is a collegial reality, a
community of communities. Relationships in the
Church are primarily horizontal (one church with
another) rather than vertical (one community under
the authority of another). Each community contains
the fullness of the Church, and yet each must be in
communion with the other Eucharistic communities.
The focal points of unity are the bishops and, on an
international scale, the pope.
Q. Did the Second Vatican Council deny the idea
of original sin?
A. No. The council continues to affirm that our
human condition has been affected significantly by
the reality of sin (see the Pastoral Constitution of the
Church in the Modern World, n. 13). One could not
say, however, that all of the contemporary
speculation on original sin, prompted in such large
part by recent biblical studies, is either beside the
point or even heretical. The literalist understanding of
original sin as an “apple-in-the-garden” even is not
reflected in, or demanded by, Vatican II.
Q. Some Catholics nowadays seem to think that
Christ is not really and substantially present in the
Eucharist. In fact, some have said it’s not even
important so long as the Eucharist is an occasion of
genuine fellowship and friendship. Is there any
indication of this kind of thinking in the council
documents?
A. No. Neither is there any detailed restatement of
the Council of Trent’s doctrine of transubstantiation.
What some contemporary Catholic theologians have
been asking is whether or not the so-called
“traditional” explanation of transubstantiation is (a)
the only possible explanation and (b) incompatible
with some of the newer views of the Real Presence
according to different (i.e., non-Aristotelian)
philosophical categories. But whatever the outcome
of that discussion, it is clear that the council did not
intend to compromise the Church’s faith in the Real
Presence of Christ in the Eucharist.
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Q. We used to describe the Church as “Holy
Mother the Church.” Then we began speaking of her
as the “Mystical Body of Christ.” Is it true that the
council did away with this body-image popularized
by Pope Pius XII? If so, what is the new term by
which we are to understand the Church?
A. It is not true, first of all, that the council
bypassed the Body of Christ image. It occupies a
prominent place in the keynote document on the
Church (n. 7-8). What happened i^that the council
decided against making the body-image the only way,
or even the principal way, of describing the mystery
of the Church.
In the first draft of the Dogmatic Conssitution on
the Church (Lumen gentium), the Mystical Body of
Christ was the dominant image. Several of the bishops
objected on the grounds that the New Testament
itself showed a greater variety of images for the
Church. To use only one image, such as the Mystical
Body of Christ, tends to create an incomplete picture
of the Church. The body-image, for example,
emphasized the identification of Christ and Church.
But there are other biblical images (e.g., the Church
as spouse of Christ) which remind us of the
separation between Christ and Church.
The council decided, therefore, to use many
different images in order to manifest the complexity
of the mystery of the Church: sheepfold, flock, field
of God, vineyard, building of God, temple, mother,
spouse, and so forth. Each one of these images
suggests an aspect of the Church not fully conveyed
by the other.
The dominant biblical image of the Church at
Vatican II, however, was none of the above. The
council selected instead the term “People of God”
and devoted an entire chapter to its meaning and
implications (see chapter II)
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Q. Does the Second Vatican Council rule out, or at
least make light of personal immortality? Is the
individual to be left without hope for eternal life?
A. No. The council reaffirms the historic hope of
the Church in the promises of Christ that “they who
have done good shall come forth unto resurrection of
life” (Jn. 5:29). Most of chapter VII of the Dogmatic
Constitution on the Church is devoted to this topic.
There is no suggestion here of a retreat from earlier
teachings.
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