MetaCatholic

Thanks to Better Bibles for noticing this. The most recent development of the Jerusalem Bible seems to have been going on for some time. I don’t know how I’ve missed this. Yesterday I was somewhat more cynical over another new translation. Today, I have to say that this proposal for The Bible in its Traditions looks far more interesting, and worth a genuine welcome, and even a frisson of excitement. The project is working at the moment on finishing a taster.

From this work, we are now able to announce that the ‘demonstration volume’ showing concretely what the project is about, will consist of the following twelve sample texts, which span the whole Bible: Genesis 22; Leviticus 12; Joshua 1; Psalm 1; Song of Songs 1; Ben Sira 51; Matthew 13; Philippians 1; Philemon; James 5; 1 Peter 1; Revelation 12 – plus one or two others whose final versions we are awaiting.

Over the next 6 months, the Steering Committee will work on giving final touches to these texts and to writing the material that will introduce and accompany the volume.

It is hoped that this will appear – initially in French with Les Editions du Cerf – in about 18 months from now. We envisage versions in English and in Spanish at a later date.

What’s whetted my appetite about this project? Well, comments like these:

There will be a new page lay-out. The page will still present together the text and the notes, but will look more like a page of the Talmud or of medieval and early modern commentaries on Aristotle or St Thomas.

Our leading idea is to enable the reader to read the Biblical text along with the history of its reception. Behind this is our awareness of the importance of the role of the reader in determining the meaning of texts—a role that has been much emphasized in recent hermeneutical reflection and literary criticism.

The page itself is meant to show three things that are new to the Jerusalem Bible: First, the irreducibility of several versions of the same book (or of the same passage of a book); second, a greater awareness of the literary meaning of Biblical texts, besides their plain historical or doctrinal meaning; third, the new importance given to reception history in literary studies—this matches up with the rediscovery of patristic commentaries in exegesis. As in earlier forms of the Jerusalem Bible, the new edition will also situate the Biblical text in its ancient context or contexts.

I can only hope that the same – possibly even better – standards of English style will be used as in its predecessors. The final product still looks a long way off. But this looks as though it will be a genuinely new development in translation and publishing.