The idea of a Bible commentary that is both "Catholic"
and "ecumenical" raises legitimate questions. From the outset
the editors intended to produce "en ecumenical commentary for the
twenty-first century" in the spirit of Vatican Council II . The
chief aim of this commentary was to give was to give "scholarly
assistance to pastors in all parts of the world."
Some believed that it was not yet possible to produce
such a commentary. They said: "It is not possible to be Roman Catholic
and ecumenical, at least not yet...." Others thought we were involved
in an "eschatological vision," that "the unity we seek
still lies before us."
The difficulties which faced the editors were deeply
felt. On the one hand they had become convinced that the participation
of scholars who were not Roman Catholics was not only desirable, it
was essential if the commentary was to be truly Catholic. On the other
hand how would it be possible both to be faithful to the magisterial
teaching of the Roman Catholic Church on the Bible and to invite the
participation of scholars who owed no allegiance to the Roman Catholic
magisterium? There was also a practical issue: how to produce a work
that would be both faithful to Roman Catholic teaching and useful to
all Christians everywhere.
In order to explore the feasibility of such a commentary
and the principles on which it should be based the editors decided to
schedule a "Symposium on Biblical Interpretation." this took
place at the University of Dallas in January 1992. Participants included
scholars from all communions, coming from Argentina, Brazil, Chile,
England, Canada, Nigeria, and the United States, women and men, thirty
in all. In the light of this symposium and the subsequent discussion
and reflection Professor David L. Balás drafted a mission statement
for the commentary project. The statement concluded
with the expectation that the resulting commentary would be "a
truly Roman Catholic, and also a truly ecumenical, commentary for all
nations."
This "Statement of Mission," has a historical
document, represents the ideal. How far the editors and contirbutors
have approximated this ideal if for others to judge. Certainly the
willingness of Protestant and Orthodox scholars to work with Roman Catholics
to produce a truly Roman Catholic and a truly
ecumenical commentary on the Bible is a sign
of hope. To make this possible, great change had to take place
in the hearts and minds of many.
We are involved in an eschatological vision; the unity
we seek still lies before us.
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