Denis FARKASFALVY, O. Cist. A Theology of the Christian Bible: Revelation+Inspiration+Canon. Washington, DC: The Catholic University of America Press, 2018. Pp.xii+239.Pb. $34.95.ISBN 9780813230290.Reviewed by John T. FORD, c.s.c., Logansport, Indiana.

Prior to the Second Vatican Council (1962-1965), theologians frequently equated “revelation” with “revealed truths” and often melded “inspiration” and “inerrancy.” Vatican II significantly altered this amalgamated understandingby insisting that God’s communication not only encompassed revelatory words, but also divine actions (Dei Verbum§2). In addition, the Council emphasized that these divinely revealed realities, which are presented in Scripture, have God as their author, who chose various persons as human authors to consign to writings what God wanted to communicate (Dei Verbum§11). In this instance, however, the Council’s attempt to balance vetera et nova, while managing to correct some major deficiencies of the past, simultaneously created a major theological question for the future: how to explain this “double authorship” of Scripture.

Addressing this conundrum, Farkasfalvy begins by expertly examining pre-conciliar theological interpretations of “revelation” and “inspiration” and the way in which the Council effectively responded to them. Farkasfalvy then insightfully analyzes post-conciliar interpretations, including official pronouncements of the Pontifical Biblical Commission. As part of this comprehensive endeavor, Farkasfalvy perceptively explores the Marcionite controversy, the response of Irenaeus “against heresies,” the significance of the Muratorian Fragment, etc., and concludes that the “canon”—the recognition of a set of “inspired writings” was in place by the end of the second century.This tour deforce is accomplished in clear and concise fashion with enviable expertise, so that by the end of the book, readers have a comprehensive view of the status quaestionis theologicae of “revelation,” “inspiration,” and “canon.”

Nonetheless, in spite of its perceptive treatment of complex historical and theological issues, this reader finished this book with a lingering uneasiness. Perhaps this feeling is due to the fact that this book is more a series of a dozen interrelated essays—each insightful and rewarding reading in itself—than an integrated theological view of the Christian Bible: this book provides the parts but not a panorama. In effect, the central question of “double authorship” remains unanswered: how can God and humans somehowbe collateral authors of scripture? One then wonders whether “double authorship” may be a convenient term for an unanswerable mystery. One also wonders whether partial answers might be found by asking such basic questions as what is revelation? What is inspiration? And how are these realities related? Such theological questions seem to have gotten side-tracked in this book’s presentation of historical-critical details. One then hopes that Farkasfalvy might address these theological questions in the future.