Recently, I was interviewed by the Augustine Institute about my two new books. We got to record these interviews in the studios here at the A.I. and both of them have been produced as YouTube videos for you. I hope you enjoy them.
In the first video, I was interviewed by my colleague, Dr. Michael Patrick Barber, regarding my commentary on the Wisdom of Solomon:
In the second video, I was interviewed by our Admissions Counselor, Anna Wessel:
Last week, I did an Author Webinar hosted by the Augustine Institute on my new book, Suffering: What Every Catholic Should Know.
CWR: How did the book come about?
Mark Giszczak: This book started as a course I taught called “The Theology of Suffering.” Suffering, of course, is universal. Everybody suffers. But I was interested in working on this topic from a theological angle since I had seen that a little bit of theological thinking about it could go a long way.
So many professions–from medicine to psychology to entertainment–are dedicated to relieving suffering, but I wanted to explain what to do when all the therapeutic options have been exhausted. When my suffering cannot be taken away, what then?
CWR: The book is part of the What Every Catholic Should Know series. Why is suffering a topic that every Catholic should be educated in?
Giszczak: Everyone experiences sufferings, so everyone should know about it. Sadly, I think many people just try to avoid the topic, but life does not let us get off so easy. When we run from suffering, it will eventually chase us down and find us. So, if suffering is inevitable, then maybe we should look it in the face rather than run from it. Jesus even calls us to “take up our cross” and follow after him. But how? How do we do that? In this book, I try to explain how Christian life is truly “cross-shaped.” We are meant to experience both suffering and joy at the same time.
2. I was interviewed by Drew the Catholic (just yesterday!):
3. I appeared on the Cordial Catholic podcast in both audio and video formats:
4. I also laid down some audio tracks for the Amen App from the Augustine Institute (a free prayer app):
https://amenapp.org/prayer/ktgefha
I gave this lecture recently at an Augustine Institute virtual Bible conference. I hope you like it!
Description of the Lecture: In a world that has forgotten about sin, those who seek God aim for a high ideal of moral integrity. But they can find themselves crushed under the weight of sin’s severity. “My iniquities overwhelm me, a burden too heavy for me” (Ps 38:4). A conscience wracked by guilt is a heavy burden indeed. When we examine our conscience, uncover the root of sin, and repent, we both take responsibility for our faults and tread the path of hope, believing that restoration of our relationship with God is possible and, furthermore, that his grace will keep us from sin. This simultaneous self-blame and self-entrustment is a radical act of hope that embodies the belief that “mercy surrounds the one who trusts in the Lord” (Ps 32:10).
Sometimes good things come in twos. I am happy to announce my other new book – Suffering: What Every Catholic Should Know. This book is part of the series from Augustine Institute and Ignatius Press that seeks to educate Catholics with laser focus on particular topics. “What Every Catholic Should Know” means that the book is designed for regular Catholics, not for some group of specialists. It is my hope that this book helps a lot of people think about, pray about and work through their own experiences of suffering.
Everybody suffers. There’s no way around it. Life is wonderful, but it can also be terrible. The more you love, the more it hurts. It would be nice if everything were always perfect and comfortable, but we get sick, have problems, struggle with relationships and careers. Cancer, war, debt, depression–I mean, you don’t have to look too far to find examples of suffering. It’s everywhere. There are a lot of books out there about suffering, but it’s a hard topic to write about, so many of the books are too long or too philosophical or tell too many personal stories without getting to the point. I couldn’t find the book I wanted to read out there, so I decided to write it.
What I am trying to do in this book is get at the heart of the question: Why do we suffer and how can we make sense of it if God is all-loving, all-good and all-powerful? And yet, I wanted to hit the topic from multiple angles so that we can get past the abstract stuff to the more practical strategies for living. My experience has been that a little theological thinking about suffering goes a long way. Once we take up the tradition of Christian biblical theology on this topic, we get some new insights, new perspectives, new ways of coping with the most pressing problems. No, this book won’t take away all of your suffering, but it might help a bit.
Here’s a sneak preview of the Table of Contents:
You can find my new book at a couple different sites:
The release date for Suffering: What Every Catholic Should Know is set for January 31, 2024.
I hope you enjoy my new book and I’m looking forward to sharing it with everyone. Suffering is such an important topic–one close to heart for all of us.
I am happy to announce the release of my latest audio talk on CD and mp3. It is entitled “Suffering: What Every Catholic Should Know“. It is available from the Augustine Institute for $4.50 for a CD and $3.49 for the mp3 download.
Tonight, June 12, 2023, I will be interviewed about this topic on Catholic Answers Live Radio show. I hope you can tune in to listen live or after the fact.
Suffering is a mystery: an unavoidable reality of human life on earth, which disorients us and tests our souls. It leads us to ask questions about God and his goodness. Though we seek pain relief and comfort, suffering cannot be solved by human effort. Instead, Jesus invites us, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23). As we accept his call to self-denial, suffering can become redemptive, conforming us to Christ in his salvific suffering. This talk will explain Catholic teaching on the redemptive value of suffering and show how it can go from feeling useless to transforming us to be like God.
This talk is an appetizer for my forthcoming book, Suffering: What Every Catholic Should Know (Ignatius Press/Augustine Institute, 2023). Look for the book when it comes out later in 2023.
The ESV Bible was originally released by Crossway Books in 2001. This new word-for-word style translation, which was a significant revision of the RSV Bible, has now been adopted by many Christian communities including the Catholic Church in India. Like many translations, the ESV has been released in many different editions. I don’t mean simply hardback, leather and paperback bindings, but that there are actual changes in the biblical text. Over the years, Crossway has published a handful of textual changes and has produced some unusual editions of the ESV for specific audiences—from the English, to the Gideons, to the Catholic Church. In this post, I will list out and explain the editions of the ESV Bible text that have been produced over the years.
The first edition of the ESV Bible was published in 2001 by Crossway. It was hoped that this new revision of the RSV would replace the KJV, the NRSV and compete with the NIV in the evangelical Bible marketplace. Other translations would soon contend for the same turf: the Holman Christian Standard Bible (2004), the TNIV (2005), the NET (2005) and ISV (2011). The ESV was the product of a serious revision process undertaken in 1998–2001, when Crossway’s Translation Oversight Committee (TOC) held its periodic meetings to hammer out the text that would become the ESV. Its translation philosophy was to modernize the RSV text along the lines of an “essentially literal” approach, aiming for maximum transparency to the original language while maintaining elegant English style.
The first edition of the ESV was not flawless. In fact, a small number of verses were tweaked after the first edition without any public notification. An example of this phenomenon is in Romans 3:9. Take a look:
The RSV had added the word “power” (not in the Greek) to clarify that people were under the spiritual domination of sin, not physically beneath an invisible entity. That went against the ESV’s “essentially literal” translation philosophy and had to be removed. I would imagine this change was brought to the attention of the TOC by readers familiar with the King James, which does not have “the power of.” These silent changes are small and infrequent, but no one has ever compiled a complete list of them. It would take a monumental effort by someone with eyes like a hawk!
Fortunately, Crossway collected ideas for little edits and changes over the years and kept its Translation Oversight Committee meeting on a periodic basis. By 2007, after pastors, churches, professors and seminaries had six years to examine the translation, the TOC released an official, public list of 360 changes to the ESV text, meant to improve the text and bring it further into accord with the ESV’s stated translation philosophy. These textual changes are small and systematic—the “wizards” in the Old Testament became “necromancers”, “reptiles” became “creeping things” (Rom 1:23), instead of “fighting with” we find Jephthah “fighting against” the Ammonites in Judges 11. Some of the changes involve word order, as in Acts 1:3, which had been “To them he presented himself alive,” but is now “He presented himself alive to them.” It is a phrase here and a word there. These minor changes altered the text of the ESV permanently. You can even view these changes through an automated software tool.
Building on the 2007 ESV Text, Crossway launched a joint publication project with Oxford University Press to bring out the 2009 ESV with Apocrypha. This standalone edition, bound in vermilion hardcover, included the texts of the Deuterocanon, which are in the Catholic Bible:
It also included a handful of other texts that are not part of the Catholic Bible, but are regarded as canonical by certain Orthodox Churches, namely
This edition laid the groundwork for the ESV-CE since it brought out the texts necessary to include in a Catholic Bible. The tiny one-page preface written by “The Translation Committee of the Apocryphal Books” credits three scholars (David A. deSilva, Dan McCartney, Bernard A. Taylor) and one editor (David Aiken). It is unclear who else, if anyone, was involved in the publication or on the Committee. The ESV with Apocrypha was initially released in just one format, with no electronic editions that I am aware of. Recently, over the past few years (2019–2021), we have seen new editions of it come out from SPCK and Cambridge University Press.
In 2011, Crossway released a statement with a new list of changes intended “to correct grammar, improve consistency, or increase precision in meaning.” This list encompassed 275 verses and “less than 500 words.” No more would the Lord be “sorry” that he made man; now he “regretted” it (Gen 6:6). Abraham changes his word order, so he no longer says, “Here am I” but “Here I am.” Now the Apostle John is no longer merely “reclining at table close to” Jesus, but “leaned back against him” (John 21:20). And he asks that the friends be greeted “each by name” now not just “every one of them” (3 John 1:15). These are the kinds of tweaks that scholars love for their precision, but that the typical reader will never even notice.
One of the virtues of the ESV is that it was designed to be in “Standard English.” That meant the Translation Oversight Committee included both Englishmen and Americans. The text of the Bible should not be nationalized, nor should the English language—though many have tried, going back to Noah Webster and his American Dictionary of the English Language (1828). However, it is true that certain spelling conventions have divided the language across the Atlantic—“theater” or “theatre,” “center” or “centre,” and so on. To deal with this problem, Crossway came up with an “Anglicised” (not “Anglicized”) version of the ESV for publication in England that seeks to offer “British spellings for some words.” It was prepared with HarperCollins UK. The “Collins Anglicised ESV Bible” seems to have originally come out in 2012, but I have not found an official release date. All editions now being published in England through SPCK—whether Anglican, Catholic or otherwise have the “Anglicised” label.
The Gideons are famous for distributing Bibles, placing them in hotel rooms and promoting the reading of the Bible around the world. While they distribute Bibles in many languages, the Gideons used to exclusively distribute the King James Version in English. Then they switched to the New King James Version (1982), but as of 2013, the Gideons have adopted the English Standard Version. This special edition is very different from the regular ESV Text because it uses a different Greek textual base for the translation. “Huh?” you ask. The regular ESV Bible uses the latest critical edition of the Greek New Testament (now the Nestle-Aland 28th edition), while the ESV Gideon Edition uses the so-called Textus Receptus as its base.
Why? The Textus Receptus was the Greek base text for the King James Version and some Protestants still hold it in high regard. A great example of the difference is Acts 8:37. If you look it up in the regular ESV, you won’t find it! It’s not there! Ok, it is in a footnote. But if you look up Acts 8:37 in the Gideon ESV, you will find this: “And Philip said, ‘If you believe with all your heart, you may.” And he replied, “I believe that Jesus Christ is the Son of God.” Though the regular ESV is based on more ancient and more accurate Greek manuscripts than the Textus Receptus, it was startling to some English Bible readers to have verses disappear. The Gideons and Crossway reached a compromise agreement, allowing the Gideons to “restore” verses and phrases present in the King James, but not the ESV. The copyright page even says, “Crossway is pleased to license the ESV Bible text to The Gideons, and to grant permission to The Gideons to include certain alternative readings based on the Textus Receptus.” The Gideon edition is the most dramatically different version of the ESV text compared to all other editions, but also the one you’ll never have to pay for!
In 2016, by this time fifteen years after the original release, Crossway released a final list of changes to the ESV text changing 52 words in 29 verses. The most important change was to Genesis 3:16, which altered God’s speech to Eve from “your desire shall be for your husband, and he shall rule over you” to the more competitive “your desire shall be contrary to your husband, but he shall rule over you.” Both translations are plausible, and the ESV 2016 also changes Gen 4:7 to show the relevance of the change, but with gender issues always being a controversial area, this change did not go unnoticed by critics.
The members of the TOC were aging and the idea of releasing changes on an on-going basis forever seemed implausible. Citing the permanence of the King James Version, Crossway issued the list of changes with a statement that from now on, this would be the “Permanent Text” of the ESV. To me, this strategy seems completely reasonable. Once a book is published, you cannot take it back from readers and rework it, so why keep tweaking a Bible text forever? Weirdly (from my vantage point), Crossway came under attack from certain quarters for issuing a Permanent Text. I really don’t see why anyone would care to stir up controversy over this, but they did. Eventually, responding to critics, Crossway released an additional statement saying that they would be open to “minimal and infrequent” changes to the ESV text.
In 2018, Crossway published the first edition of the ESV Catholic Edition in combination with the Asian Trading Corporation in India. This edition came to be incorporated in the liturgy in India as part of the 2019 ESV Lectionary approved by the Vatican. The ESV-CE was released by the Augustine Institute in the United States in 2019 as “The Augustine Bible” and it is now under consideration for being adopted in the Lectionary by the bishops of England, Scotland and Wales. If you are interested in learning more about were the ESV came from, its translation philosophy and how it fits in to the landscape of Catholic Bible translations, I have written a whole book about it: Bible Translation and the Making of the ESV Catholic Edition
In sum, then, I think we can say that there are at least ten different text editions of the ESV Bible text:
Here is a video interview I did with Dr. Ben Akers on Formed Now about how the Bible is translated. We talk about which bishops’ conferences are adopting the ESV Catholic Edition, the way in which Catholic Lectionaries are edited, the Vatican’s translation norms as represented in Liturgiam authenticam, what “essentially literal” translation means, dynamic equivalence, the tradition of English Bible translation, transparency to the original text, Isaiah’s prophecy of the virgin birth, the canon of biblical books, Tobit in the Nova Vulgata, the Protestant translators and Catholic reviewers of the ESV-CE. I hope you enjoy the conversation!
If you have been following my blog the past few years, you might have guessed that I would be writing something official on the ESV Catholic Edition Bible translation. And now I have! This new book, “Bible Translation and the Making of the ESV Catholic Edition,” tells the story of where the ESV-CE Bible came from and the translation strategies it employs.
When I first heard that the ESV was coming out in India as a Catholic Edition, I was so happy that we would finally have access to this to translation as a fully approved Catholic version. That Protestants are way out ahead of us Catholics when it comes to options in Bible translations. They have so many! In English, we Catholics have only had access to about three families of translations and it is such a relief to get a new translation out.
Where Did the ESV Come From?
But as soon as I started sharing with people about the ESV Catholic Edition, they started asking me questions:
Since it seemed like I was uniquely situated to respond to these types of questions, as a biblical scholar at the Augustine Institute (the North American publisher of the ESV-CE), I thought I would pen a whole book. So, yes, during the Covid-19 lockdowns which we all remember so clearly, I was reading up and typing away.
Similarity Between Evangelical and Catholic Translation Discussions
My hope was to tell the backstory of the ESV-CE so that people would know where it came from, who translated it and why it was so suitable for adoption by English-speaking Catholic countries. What I found as I researched and read surprised me. It seemed like discussions and controversies that Protestants (specifically, evangelical Protestants) were having about Bible translation mapped on to the debates about translation taking place in Catholic bishops’ conferences around the world. Indeed, it seems the bishops are always talking about how to translate the Bible, the liturgy and even the Catechism.
What is in the Book?
In this book, I cover the conversations that preceded the ESV project and the promulgation of the Vatican document on translation, Liturgiam authenticam (2001). The meeting of the minds represented by the ESV translation philosophy and the Vatican’s own translation norms is remarkable. To get a sense of the topics that I cover in the book, here is the Table of Contents:
Part I – Origins
Chapter 1 – Why Another Translation?
Chapter 2 – The Catholic Lectionary Problem
Chapter 3 – The King of Bibles and the Toil of Revision
Chapter 4 – Catholic Battles in the Inclusive Language Debate
Chapter 5 – Evangelical Battles in the Inclusive Language Debate
Chapter 6 – How the ESV Came to Be
Part II – Translation
Chapter 7 – Which Text Is Really the Bible?
Chapter 8 – The Case for Essentially Literal Translation
Chapter 9 – A Christian Translation by Design
Chapter 10 – A Christ-Centered Answer to the Inclusive Language Wars
Chapter 11 – Can Evangelicals Produce a Trustworthy Catholic Translation?
Chapter 12 – The Origin and Destiny of the ESV-CE
I hope that gives you a good idea of what I am up to in the book. If you are interested in taking a closer look, you can get the book from catholic.market
The Book of Leviticus has always puzzled Bible readers. We come looking for inspiration, prayer and hope amid the challenges of life in the Valley of Tears, but instead we find rules about sacrifices, priestly garb, foods to avoid, skin diseases and other topics that seem like mere relics from the ancient past. Yet Leviticus is not just about rules and ritual purity. It is about the holiness of God. It shows us how holy He is and how he calls each one of us to be holy. In fact, to me, Leviticus is the Old Testament version of “the universal call to holiness” famously proclaimed by the Second Vatican Council. In fact, that’s exactly it: “You shall be holy, for I the LORD your God am holy” (Lev 19:2 ESV). God is holy, that is, “set apart” from us. He’s different, other, separate from our sinfulness and selfishness. He wants us to leave behind the petty desires of the world and become truly holy like Him.
If you want to learn more about Leviticus, check out my new Lighthouse Talk on mp3 and CD from the Augustine Institute: “Leviticus Explained”. I hope you enjoy it!
