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- Sales Rank: #250779 in Books
- Published on: 1994
- Binding: Hardcover
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A MASTERFUL NEW TESTAMENT SCHOLARLY RESOURCE FOR "LAY" READERS
By Steven H Propp
Fr. Raymond Brown (1928-1998) was perhaps the greatest biblical scholar of the 20th century. In this 1997 book (which received both the Nihil Obstat and the Imprimatur), he summarizes a lifetime of research on the New Testament, as he did in his masterful books The Birth of the Messiah and The Death of the Messiah. (He also wrote some much shorter and more "popular" books, such as An Adult Christ at Christmas and A Coming Christ in Advent.)
He explains in the Foreword, "This book is introductory, and therefore not written for fellow scholars. I envision both readers who have become interested in the NT on their own and readers who take NT beginning courses on different levels... this book concentrates on the New Testament, not on 'Early Christianity'... the primary goal is to get people to read the NT books, not simply to read about them... religious, spiritual, and ecclesiastical issues raised by the NT will receive ample attention throughout this book... the book aims to be centrist, not idiosyncratic." (Pg. vii-xi)
He suggests, "In the thesis that Matt and Luke used Mark, we must not assume that their dependence on a written account erased the evangelists' personal memories of what they had heard about Jesus." (Pg. 28) But he also notes, "The recognition that the evangelists were not eyewitnesses of Jesus' ministry is important for understanding the differences among the Gospels. In the older approach, wherein the evangelists themselves were thought to have seen what they reported, it was very difficult to explain differences among their Gospels." (Pg. 109)
He admits, "The Roman Catholic position has also undergone changes. The Church formally teaches doctrines that cannot be found literally in Scripture, e.g., Mary's Immaculate Conception and Assumption... Some Catholics would appeal to a more-than-literal sense of certain biblical passages... Another approach would posit a second source of revelation different from Scripture... Neither of these two views has much knowledgeable following today; indeed Vatican Council II rejected a proposal that would have spoken of two sources of revelation." (Pg. 33)
He explains, "The Roman Catholic Church decided canonicity on the basis of long steady use in the liturgy, not on scholars' judgments about who wrote or copied what. Thus the story of the woman caught in adultery in John 7:53-8:11 and the long ending of Mark (16:9-20) were designated by the Council of Trent as belonging to Scripture, even though they are missing from many NT textual witnesses. Catholics remain free to accept the judgment of competent scholars that these passages were not part of the original text..." (Pg. 52-53)
Of the Census of Quirinius in Luke 2, he notes, "Historically this description is fraught with problems: There never was a census of the whole Empire under Augustus (but a number of local censuses), and the census of Judea (not of Galilee) under Quirinius... took place in AD 6-7, probably at least ten years too late for the birth of Jesus. The best explanation is that, although Luke likes to set his Christian drama in the context of well-known events from antiquity, sometimes he does so inaccurately... In Acts 5:36-37 ca. AD 36 he has Gamaliel speak about Theudas' revolt which occurred ca. 44-46 and thinks that Judas 'at the time of the census' came after Theudas, when in fact he was forty years earlier. Those convinced of Bible literalism are hard pressed to explain away all these inexactitudes." (Pg. 233)
Of the authorship of the book of Hebrews, he states, "We have to be satisfied with the irony that the most sophisticated rhetorician and elegant theologian of the NT is an unknown." (Pg. 695) Of Jude's citation of the noncanonical 'Book of Enoch' and 'Assumption of Moses,' he says, "the writer accepts and feels free to cite a wide collection of Israelite and Christian traditions, and is not confined to a collection of written books ever deemed canonical by any group that we know. Thus canonicity may never have entered the writer's mind." (Pg. 754-755) Of 2 Peter, he acknowledges, "Without naming his source, he quotes large sections from the letter of Jude, the brother of James (modifying what might be objectionable therein), thus drawing on a tradition venerated by those Christians for whom 'the brothers of the Lord' were authorities." (Pg. 761)
This is a scholarly text that will be enlightening to virtually anyone---Catholic or otherwise---who reads it (including the FOOTNOTES!).
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