Abstract
In 2020, the Catholic Biblical Association of America launched a new series of short volumes that engages “biblical texts and themes that are important and vital for the life and ministry of the Church.” The series is designed “to bridge the gap between the technical exegetical work of the academic community and the educational and pastoral needs of the ecclesial community” (p. ix). This review addresses the first four volumes published in the series. Meanwhile, two more installments have recently appeared (Christ in the Book of Revelation, by Ian Boxall, and Come and See: Discipleship in the Gospel of John, by Sherri Brown), and two others are forthcoming (Theology and Spirituality of the Psalms of Ascent, by Bradley Gregory [2022], and Amos and Hosea, by Katherine Hayes [2023]).
In A Concise Theology of the New Testament, Frank J. Matera provides a helpful overview of the two primary ways that New Testament theology has been approached. On the one hand, “many scholars give their attention to the diverse theologies in the New Testament; on the other hand, “a few scholars focus on the theology of the New Testament” as a whole, with a focus on its “theological unity” (p. 2). For Matera, taking into account the historical, literary, theological, and canonical dimensions of the texts, both of these approaches are legitimate and important facets of New Testament theology. Following an introduction exploring the nature of the field, Matera’s treatment contains four chapters surveying New Testament theologies: the Synoptic Gospels; the Gospel of John; the Pauline corpus; and other “Diverse Theological Traditions” (i.e., Hebrews; the so-called Catholic Epistles; Revelation). Two additional chapters address matters of theological unity, both external (with respect to the canonical shape of the New Testament) and internal (in terms of Christology). The book closes with a chapter on New Testament theology and the church. Readers looking for a brief introduction—or review—of both the basic questions and content of New Testament theology will find this brief text quite useful.
In The Landscape of the Gospels, Donald Senior traces the geographical and topographical dynamics in each of the four canonical Gospel narratives and the Acts of the Apostles. His “thesis . . . is that we can savor more of the meaning . . . if we can keep an eye on their ‘landscape,’ that is, on their geographical layout and the biblical history intimately related to this geography” (pp. 4–5). One of the strengths of this helpful volume is that while Senior attends to concrete matters of geography in the documents, he often focuses on the symbolic dynamics that are frequently at play with regard to the geography of these narratives. Indeed, “highlighting this ‘spiritual landscape’ . . . forged both by geography and history as well as theology, is the goal of this book” (p. 21). At the most basic level, readers are introduced to the ways that Luke, for example, highlights Jesus’s journey to Jerusalem, whereas John is seemingly oriented around multiple visits to the city. Combined with Senior’s attention to geographic symbolism, the result is a thoughtful and often enlightening survey of the Gospels and the ways that their authors have crafted the accounts. In effect, the book serves to illuminate the redactional and theological tendencies of each individual author.
In Scripture and Tradition in the Letters of Paul, Ronald D. Witherup explores the nature of intertextuality in the Pauline letters. The result is a useful, introductory survey of how Paul used scripture in his own correspondence. In five chapters, Witherup walks readers through Paul’s understanding of “Scripture” (ch. 1), examining the “what” and “how” of Paul’s employment of Scripture; Paul engagement with “God’s Word”—for Witherup, the “why” of Paul’s scriptural references (ch. 2); how Scripture functioned rhetorically (with attention to Romans 9–11 as an example; ch. 3); Paul’s use of tradition (ch. 4); and the role of “scripture and tradition in the life of the Church” (ch. 5). While Witherup begins by acknowledging the complexity of intertextuality (p. 4), his thoughtful and even-handed treatment of many of the most salient issues and texts enables readers—even those new to such areas of study—to grasp the primary concerns relative to the Pauline literature. Indeed, the book could be used as either a valuable introduction to Scripture in the Pauline letters or, for those with more background in Pauline literature, as a helpful review of Paul’s scriptural reasoning (especially in Romans 9–11). A reliable guide, Witherup provides numerous outlines, charts, and summaries that will assist readers of all backgrounds.
In Letters to the Johannine Circle: 1–3 John, Francis J. Moloney explores and provides a thoughtful commentary on three enigmatic and related documents in the New Testament that have been recognized, for centuries, as having a close affinity with theological perspectives in the Gospel of John. The book’s seven chapters treat issues pertaining to the origin, contexts, and concerns of the three Johannine letters (ch. 1); the argumentation of 1 John (chs. 2–5); 1 John and the Johannine Circle (ch. 6); and an examination of 2 and 3 John (ch. 7). Since “there are clearly several geographically distinct Christian groups address[ed] by 1–3 John,” Moloney advocates describing these letters with reference to a “Johannine Circle” as opposed to the more traditional terminology of a “Johannine Community” (p. xv). Counter to some recent Johannine scholarship, Moloney’s commentary on the letters aims “to show the existence of a literary and theological dependence of the Letters on the Gospel of John” (p. xv). While “all the Letters may have come from the same hand,” it is clear to Moloney that the author of them “was not the author of the Gospel of John” (p. 7). Readers will benefit from the literary, theological, and argumentative comparisons made between the letters and, in particular, the Gospel of John. Moloney’s willingness to raise questions about the rhetoric in the letters is helpful, as he occasionally acknowledges that some contemporary readers will (perhaps quite justifiably) find some of the argumentation in the letters to be problematic.
Too often, those with expertise in biblical scholarship fail to find ways to make the various insights of and developments within the field effectively accessible to non-specialists. This is perhaps especially true with regard to matters of detail and complexity, as well as scope and length. The standard frameworks and formats within which serious scholarship is presented are understandably oriented toward minute points of debate and nuance, extensive documentation, and comprehensive treatment of relevant issues. These necessary and appropriate concerns not surprisingly render various genres of publication that are often excessively challenging and too long-winded to be of use to all but the most ambitious and studious of ecclesial leaders. Occasionally, though, a series appears that actually does “bridge the gap between” the complexities of scholarly research and what the majority of teachers and preachers need as ecclesial practitioners. Paulist Press, for example, has had previous success in that space with the “What Are They Saying About (WATSA)?” series, providing advanced students and church leaders alike with clear and accessible insights into scholarly research and debates. This newer Paulist series is in some ways reminiscent of the reasoned and accessible prose of the WATSA volumes, though it does not emphasize the range and merits of scholarly debates to nearly the same degree. While the volumes in the current series do not seek primarily to catalog the nuanced perspectives of scholars on the topics they address, they do nimbly and responsibly welcome students and practitioners alike into serious treatments of diverse biblical issues and their implications. And the relatively short length (and easily legible font size) of these contributions make them ideal for teachers and preachers; readers can work through these well-written books in several hours apiece, which makes them especially useful for busy ecclesial leaders who remain committed to bringing the fruits of scholarly expertise to bear in their various contexts. Each volume concludes with a brief “Select Bibliography” that offers suggestions for further exploration.
It is noteworthy that the series editors are open to proposals for new volumes from any members of the Catholic Biblical Association (per the CBA website), suggesting the ongoing possibility of volumes that will treat a wide range of “texts and themes” potentially inclusive of numerous topics not often addressed in traditional biblical studies series. And, given that this review is appearing in Interpretation, it should be mentioned that both Matera and Witherup completed their doctoral studies in New Testament at Union Theological Seminary in Virginia (now Union Presbyterian Seminary, as did the present reviewer). While the series in question is consciously aimed toward a Catholic readership, the volumes within it provide ample evidence of what biblical scholars already know, namely, that Catholics and Protestants alike produce excellent biblical scholarship valuable for readers from both traditions.