Final

will only be known by the senses that have been purified of phantasms.

will only be known by a few, after a long time, and only with an admixture of error.

will only be known by known with an admixture of error and only through an "instantaneous, intuitive" knowledge.

None of the options is correct

The need for a critique of contemporary biblical criticism, particularly its philosophical presuppositions

The priority of spiritual exegesis over the literal sense

The teaching of John Paul II regarding the role of the New Vulgate

The debate between Antioch and Alexandria regarding biblical interpretation

None of the options is correct (except this one)

When he had difficulties in his academic work, he spent more time in prayer than in study.

When he had difficulties in his academic work, he spent as much time in prayer as he did study.

When he had difficulties in his academic work, he spent more time in study than in prayer.

Catechesis, Apologetics, Morality, and Science

Catechesis, Science, Apologetics, and Liturgy

Catechesis, Apologetics, Morality, and Holiness

Catechesis, Morality, Theology, and Prayer

Gospel

Deposit of Faith

Tradition

Private revelation

Hermeneutics of continuity and reform

Hermeneutics of discontinuity and rupture

Hermeneutics of sacramentality and faith

None of the options above is correct

In the liturgy

By tradition

At Sinai

By Christ

None of the answers is correct

Gift

Grace

Godsent

Grapha

None of the answers provided is correct

Heal, Transform, Annihilate

Convert, Heal, Transform

Perfect, Elevate, Transform

Heal, Perfect, Elevate

House and law

House and covenant

Salvation and law

Pedagogy and covenant

How Christ is related to Mary?

How Christ is related to the Old Testament?

How Christ is related to the New Testament?

How Christ is related to God?

Christ is sufficient

The Magisterium is sufficient

Tradition is "materially sufficient"

Scripture is "materially sufficient"

None of the answers provided is correct.

lex orandi, lex credendi

divine accommodation

oikonomia

synkatabasis

None of the answers provided (except this one) is correct

Vatican I held that the scripture contains "the fullness of revelation"

Trent explicitly taught that divine revelation is transmitted "partly in scripture and partly in Tradition"

Vatican I spoke of both scripture and tradition as "tradition"

None of the answers is correct

baptism

scripture

office

revelation

eucharist

faith and the mystical body of Christ (the community)

faith and apostolic witness

faith and scripture

scripture and apostolic ministry

None of the answers provided is correct

Augustine and Francis

the authors of scripture

The popes and the early church fathers

Aquinas and Augustine

Benedict talks about Mary as a model for understanding the doctrine of the inspiration of Scripture.

Benedict discusses the important relationship of exegesis and theology, highlighting the need for theology to be rooted in the interpretation of Scripture

Benedict affirms the relationship of truth and inspiration yet does not get into an extended debate about Dei Verbum, no. 11.

Benedict says that today's academic exegesis, including that of Catholic scholars, is highly competent in paying attention to the theological dimension of the biblical texts.

A hermeneutic of faith is based on solid methodological considerations

It recognizes the biblical texts as inspired

It tends towards a spiritualization in order to reject diachronic analysis

It recognizes the unity of the scriptures

It involves a synchronic approach, for example, canonical exegesis

Church

Lord

Messiah

Transubstantiation

Covenant

The criterion of the analogy of faith relates to the fact that all the truths of divine revelation are harmonious with one another and mutually illuminative.

The first criterion given in the Catechism for proper interpretation of Scripture involves paying attention to the analogy of faith, which relates to studying each biblical passage in light of its proper historical context.

The criterion of the canon and unity of Scripture involves paying attention to the way the early Church fathers interpreted the biblical texts.

The criterion involving the "analogy of faith" is best understood in terms of reading Scripture in the context of the liturgy.

Recognizing how the feast of unleavened bread--which involves removing yeast from the house as a symbol of sin--teaches us to remove sin from our lives.

Recognizing that Christ is the true passover lamb

Recognizing that the true temple is that found in the heavenly Jerusalem

Seeing in the sacrifice of Isaac an image of the suffering of Christ

If an interpretive solution solves problems it did not set out to solve, that's an indicator that the solution is faulty

Early sources are not always less theologically sophisticated than later sources

Sometimes the biblical authors may not have understood the full meaning of what they wrote

In ancient times, writers did not have to relate historical events in their exact sequence

When the fathers are unanimous about the meaning of a passage, Catholic exegetes are not free to contradict them.

An open-historical critical method is unlike the closed-historical method
because the closed-historical method makes no philosophical or metaphysical
claims and is purely objective while the open-historical method is biased by a
particular worldview, namely, faith

The closed-historical method, which insists that naturalistic explanations
must always be employed, insists that miracles are unacceptable to the
"modern mind", while ignoring that in fact many people today actually do
believe in miracles.

An open-historical critical method is consistent with a hermeneutic of faith

The open-historical critical method can actually be viewed as more critical
than the closed-historical critical method.

The Psalter is comprised of five "books".

Aquinas says that the Psalms contain the whole of Scripture, describing the
various ways God acts towards the world and prophesying about the coming of
Christ.

The term "Psalter" is derived from the word for a musical instrument.

According to most contemporary biblical scholars, the psalms never existed in Hebrew but were only written in Gree

The psalm describes the son of David as "begotten", which evokes God's promises to David in other books of the bible.

The psalm is used in the Church's liturgy as a hymn about Christ.

The psalm was originally a royal psalm and may have been used as part of an enthronement ceremony of the king.

The psalm was placed at the beginning of the Psalter with Psalm 1 as a kind of introduction to the Psalter

If a psalm originated with David it would never have been further edited by subsequent redactors

When the titles in the Psalter describe a psalm as "of David" the Hebrew is ambiguous and could mean to indicate that the psalm is either "by" David or "about" David.

Some scholars insist that David could not have written certain psalms because they describe the temple. Yet the term that appears for temple was also applied to the tabernacle, which existed in David's day.

Some scholars insist that David could not have written psalms attributed to him because they speak of the king in the third person. Yet such an argument ignores the fact that David speaks that way in other places in Scripture.

Since the psalm describes the king as "begotten" it raises the question of the relationship of the true son of David, Christ, to God the Father, leading to a reflection on the Trinity

The overlap in imagery between Psalms 1-2 suggests that the two psalms were intentionally placed together in the Psalter to be read in light of one another

The psalm's description of the nations attempting to burst their bonds with the Davidic king can be read in light of Old Testament texts which explain how the nations entered into a covenant relationship with the Davidic king.

The psalm is used in the liturgy to describe Christ. This leads us to consider how New Testament texts describe Christ as the fulfillment of this psalm.

The psalms became used for specific festivals and occasions which gave them layers of significance they did not originally have

When a royal psalm is read in a post-exilic setting it would seem to take on messianic significance it may not have originally had.

The individuals psalms take on new meaning when read in the final form of the Psalter as they seem to relate to one another in important ways.

The human author responsible for writing most of the psalms was the same person who put them in the order we now find them in the Psalter.

Historical-critical exegesis has been used by scholars in a way thoroughly informed by a hermeneutic of faith

Rejection of the historical-critical method altogether would be imprudent

The work of the biblical scholar should involve questions regarding the historical dimension of the text

None of the answers provided is correct

Recognizing that pure objectivity is what authentic scholarship ought to consist of.

Scholarship is often dictated by philosophical biases that exclude God from history

The real debate over history is actually a debate about philosophical issues

None of the answers provided is correct

The psalm is ultimately only about David.

The psalm originally describes David as a type of Christ

The psalm is about Hezekiah

The psalm is only about Christ

What the Bible "meant" is the same as what the Bible "means" to the Church today

Historical-critical exegesis uncovers what the bible "means"

Canonical criticism, aligned with historical criticism, is the only way to uncover what the bible "meant"

The Church's Living Tradition shows us what the biblical texts "meant"

None of the answers provided above is correct.

What the authors of Scripture affirm is affirmed by the Holy Spirit.

The human authors intended a meaning was false--i.e., in error--but biblical texts do not mean today what they meant, and acquire entirely different meanings in light of Church tradition.

The biblical texts may have a "fuller meaning" that might go beyond what the human author understood, but not what the divine author intended.

The biblical texts have a "potency" or an implicit "fuller meaning", which may not be able to be recognized without a hermeneutic of faith.

None of the answers provided is correct

Can only be understood as "mysterious"

Relate to the celebration of divine justice

Relate to vengeance

Relate to Christ's death

None of the answers provided is correct

Mark's readers would not have known the difference between Abiathar or another priest

The Old Testament story has Abiathar as the high priest who gave David the bread of the presence

Abiathar was the first righteous priest since Phinehas to serve as high priest

Abiathar was the name of Caiaphas' father-in-law

None of the answers provided here is correct

Matthew and Mark do not both have Jesus identify Abiathar as the high priest who gave David the bread of the presence; only one of them says Jesus explicitly called said the high priest was "Abiathar".

By identifying the high priest as "Abiathar", Jesus draws the Pharisees into the allusion to the Old Testament story; just as the coming of David marked the end of one regime of power, so too Jesus' coming brings to an end the regime of the Jewish leaders of his day.

Matthew and Mark both tell us that Jesus identified "Abiathar" as the high priest who gave David the bread of the presence.

By identifying the high priest in the story of David receiving the bread of the presence, Jesus describes the Pharisees as Zadok.

The Fourth Gospel tells us that the high priests would not enter the praetorian because they did not want to be defiled and so be unable to eat "the passover."

"Passover" can refer to the actual feast of Passover but it can also mean the entire seven-day festival of Unleavened Bread

The Fourth Gospel tells us Jesus was crucified at the same time the lambs in the temple were sacrificed

The Synoptic Gospels tell us that Jesus' Last Supper was a Passover meal

The "Day of Preparation" is a reference to "Friday", the day of preparation for the Sabbath (not the feast day of Passover per se)

He denied the dogma of the perpetual virginity of Mary

He argued that his approach to exegesis was not beholden to problematic philosophical positions, pointing out that he wrote a thesis on the philosophy of Einstein.

He said the Bible is not inspired

He rejected the authority of Tradition

None of the answers provided is correct