This July 22-24, 2015, you are not going to want to miss the Applied Biblical Studies Conference at Franciscan University of Steubenville! It promises to be one of the most incredible conferences they’ve hosted, with a stellar line up of speakers. The conference theme this year is, “The Joy of the Gospel: Paul’s Letter
to the Philippians.” The event will kick off Weds. evening, the 22nd, with Scott Hahn overview of Philippians. His is just one of the many exciting talks that we’ll get to hear throughout the conference. We’ll hear about: Philippians 1 from Michael Barber; Philippians 2 as well as a second talk on the Eucharist from Brant Pitre; Philippians 3 as well as a second talk on Pope Francis from Edward Sri; Philippians 4 from John Bergsma; the joy of the Lord as our strength from Kimberly Hahn; recent scholarly discussions on Paul from Fr. Pablo Gadenz; a talk on Mary in the Old
I have started a new blog devoted to the history of biblical interpretation, particularly in the modern period. The blog is called, “History of Interpretation,” and can be found by clicking that link, or at historyof interpretation.wordpress.com. I wanted to make our readers aware of the blog. It has been receiving quite a lot of web traffic, and my hope is to include guest posts from several scholars, a number of whom have already agreed to contribute posts. My hope is to start a conversation about the state of modern biblical studies, its history, and the relationship between theology and biblical interpretation. The intent is that posts will be scholarly, but accessible to non-specialists, so that interested parties might benefit from the conversation without having to be scholars themselves. So please check out the site if the topic interests you.
A Systematic and Inspirational Study of Genesis 1-11. This is the first in a series of presentations on the book of Genesis. These events are organized by Ite Missa Est, the adult faith formation ministry of Immaculate Conception Church, Dayton, Ohio. Presented By Dr. Jeff Morrow and Fr. Satish Joseph.
I’m currently teaching a New Testament course and I have been re-reading a lot of great material dealing with all aspects of New Testament studies. I’m re-reading—among other things—Curtis Mitch’s work. I thought this was especially well-written, and a good synthesis of modern scholarship. The excerpt below comes from the Ignatius Catholic Study Bible: The New Testament, which Curtis Mitch co-edited with Scott Hahn. With regard to the traditional attributions of authorship of the four Gospels—i.e., that Matthew wrote Matthew, Mark wrote Mark, Luke wrote Luke, and John wrote John—Mitch writes the following:
Dr. Michael Barber interviewed Dr. Jeff Morrow on The Sacred Page radio show for a Catholic radio station. The interview pertained to his conversion to Catholicism and also his research on the political roots of modern biblical criticism.
Who wrote the Gospels? Does it matter? Since their early reception in the Church they have been attributed to Matthew, Mark, Luke, and John. Until recently, this was basically unquestioned, though some may have quibbled about which John wrote the 4th Gospel.
The authorship of the Gospels came under deep scrutiny especially in the early 20th century as their very authority as authentic documentary witnesses was questioned. And if their testimony wasn’t authentic, then how could they be written by authentic witnesses? From the opposite angle, if one could prove their authorial attribution faulty, so too is their credibility as authentic witnesses marred.
In order to testify to the authentic witness of the Gospels, the Church made several pronouncements throughout last century. The following are some quotations from the popes, the Pontifical Biblical Commission, and Vatican II which show what the Church has had to say about the authorship of the Gospels (note: the Pontifical Biblical Commission was an arm of theMagisterium until Paul VI’s Sedula Cura in 1971):
* Pope Leo XIII in Providentissimus Deus (18 November 1893) wrote of how important it was to the doctrine of the Church that the Scriptures were eyewitness testimony:
Up until recently, common scholarly opinion was that Jews stopped using the Greek translation of the OT fairly early.1 Even when scholars conceded that Ethiopian Jews continue to use the Septuagint (LXX), the claim was that this is completely unique within the world of Judaism, without even remote parallels. Recently, scholars at Cambridge University working on the documents from the Cairo Genizah have discovered OT texts from the medieval period that are in Greek translation, but were transliterated into Hebrew. What that means is that these texts are in the Greek language—they are translations from earlier Hebrew copies—but then scribes wrote the Greek words using Hebrew letters.2 This is not the only example of such transliterations within Judaism, e.g. the Constantinople Pentateuch from 1547 includes side-by-side columns of the Pentateuch written in Aramaic, Greek, Hebrew, and Spanish, all in Hebrew script.3 The Cambridge find, however, is absolutely amazing! And it shows that the Greek OT was in use within the world of Judaism long into the medieval period (10th to 13th centuries!!!). Different Greek translations are present in these Genizah documents, but they include the LXX.4