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101-749: The Carey Bible was an edition of the English-language Douay–Rheims translation of the Bible published by Mathew Carey (1760–1839) beginning in 1789. It was the first Roman Catholic version and only the second English-language translation of the Bible printed in the United States. Carey was an expatriate Irish journalist who established himself as a printer and publisher in Philadelphia around 1784. In 1789, he announced plans to print

202-539: A New Testament edition in 1749. He followed this with an edition of the whole bible in 1750, making some 200 further changes to the New Testament. He issued a further version of the New Testament in 1752, which differed in about 2,000 readings from the 1750 edition, and which remained the base text for further editions of the bible in Challoner's lifetime. In all three editions the extensive notes and commentary of

303-698: A fresh translation into contemporary English from the Latin, despite the Challoner edition being "not relevant to the Middle Ages"; and the "artificial" nature of their Latin text which "is neither a medieval text nor a critical edition of one." English College, Douai The English College ( French : College des Grands Anglais ) was a Catholic seminary in Douai , France (also previously spelled Douay , and in English Doway ), associated with

404-526: A hint of the thorough stylistic editing he did of the text: That the Gentiles should be fellow heirs and of the same body: and copartners of his promise in Christ Jesus, by the gospel, of which I am made a minister, according to the gift of the grace of God, which is given to me according to the operation of his power. To me, the least of all the saints, is given this grace, to preach among the Gentiles

505-450: A pilgrimage to Rome together in autumn 1567). The foundation began to take definite shape when Allen leased a house at Douai on Michaelmas Day 1568 with six initial students. Similar colleges also came about at Douai for Scottish and Irish Catholic clergy, and also Benedictine, Franciscan and Jesuit houses. The aim of Allen and the college was to gather together some of the many English Catholics living in exile in different countries of

606-476: A quarter of the proposed amendments to be original to the translators; but that three-quarters had been taken over from other English versions. Overall, about one-fourth of the proposed amendments adopted the text of the Rheims New Testament. "And the debts of the [KJV] translators to earlier English Bibles are substantial. The translators, for example, in revising the text of the synoptic Gospels in

707-705: A recent translation, the Rheims New Testament had an influence on the translators of the King James Version . Afterwards it ceased to be of interest to the Anglican church. Although the cities are now commonly spelled as Douai and as Reims , the Bible continues to be published as the Douay–;Rheims Bible and has formed the basis of some later Catholic Bibles in English. The title page runs: "The Holy Bible, faithfully translated into English out of

808-557: A significant influence on the development of 17th-century English. Much of the first edition employed a densely Latinate vocabulary, making it extremely difficult to read the text in places. Consequently, this translation was replaced by a revision undertaken by Bishop Richard Challoner ; the New Testament in three editions of 1749, 1750, and 1752; the Old Testament (minus the Vulgate apocrypha ), in 1750. Subsequent editions of

909-657: A subscription was six dollars. The bible was completed on December 1, 1790, and was soon also available in a single volume. Probably fewer than 500 copies of the Carey Bible were printed. Carey published two more versions of the Douay–Rheims Bible in 1805; one of these editions was reprinted in 1811 and 1816. He also published many editions of the King James Version, each carefully planned, formatted, and innovatively marketed. This Bible -related article

1010-569: Is a stub . You can help Misplaced Pages by expanding it . Douay%E2%80%93Rheims Bible The purpose of the version, both the text and notes, was to uphold Catholic tradition in the face of the Protestant Reformation which up until the time of its publication had dominated Elizabethan religion and academic debate. As such it was an effort by English Catholics to support the Counter-Reformation . The New Testament

1111-583: Is a fair example, admittedly without updating the spelling conventions then in use: The Gentiles to be coheires and concorporat and comparticipant of his promise in Christ JESUS by the Gospel: whereof I am made a minister according to the gift of the grace of God, which is given me according to the operation of his power. To me the least of al the sainctes is given this grace, among the Gentils to evangelize

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1212-569: Is ambiguous or obscure, then a faithful English translation should also be ambiguous or obscure, with the options for understanding the text discussed in a marginal note: so, that people must read them with licence of their spiritual superior, as in former times they were in like sort limited. such also of the Laitie, yea & of the meaner learned Clergie, as were permitted to read holie Scriptures, did not presume to inteprete hard places, nor high Mysteries, much lesse to dispute and contend, but leaving

1313-579: Is explicitly stated as the source for the marginal reading at Colossians 2:18 . In 1995, Ward Allen in collaboration with Edward Jacobs further published a collation, for the four Gospels, of the marginal amendments made to a copy of the Bishops' Bible (now conserved in the Bodleian Library), which transpired to be the formal record of the textual changes being proposed by several of the companies of King James Version translators. They found around

1414-651: Is popularly believed that the indemnification funds paid by the French for the seizure of Douai's property were diverted by the British commissioners to complete the furnishings of George IV's Royal Pavilion at Brighton. As part of a general programme of consolidation of the Spanish Low Countries, in 1560–1562, Philip II of Spain established a university in Douai that was in some sense a sister-university to

1515-474: Is shown below: The Old Testament "Douay" translation of the Latin Vulgate arrived too late on the scene to have played any part in influencing the King James Version . The Rheims New Testament had, however, been available for over twenty years. In the form of William Fulke's parallel version, it was readily accessible. Nevertheless, the official instructions to the King James Version translators omitted

1616-553: Is stated to have been ready at the same time but, for want of funds, it could not be printed until later, after the college had returned to Douai. It is commonly known as the Douay Old Testament. It was issued as two quarto volumes dated 1609 and 1610 (Herbert #300). These first New Testament and Old Testament editions followed the Geneva Bible not only in their quarto format but also in the use of Roman type. As

1717-678: Is the dispensation of the sacrament hidden from worlds in God, who created al things: that the manifold wisedom of God, may be notified to the Princes & Potestates in the Celestials by the Church, according to the prefinition of worlds, which he made in Christ IESVS our Lord. In whom we haue affiance and accesse in confidence by the faith of him. The same passage in Challoner's revision gives

1818-474: The Douai Martyrs ) are known to have been executed, with many more imprisoned and nearly 160 banished back to the continent. In 1577 Cuthbert Mayne became the first of them to be martyred. Back in Douai, the college was granted a special privilege of singing a solemn Mass of thanksgiving each time news reached them of another martyrdom of a Douai priest. Under Allen's successor, Dr. Richard Barrett ,

1919-682: The English Reformation of the later 16th century , under the monarchs of the House of Tudor , some Roman Catholics went in exile to the European continental mainland . The centre of English Catholicism was the English College at Douai ( University of Douai , Kingdom of France ) founded in 1568 by Bishop William Allen (1532-1594), formerly of Queen's College, Oxford , and Canon of York, and subsequently made cardinal , for

2020-563: The Jesuit Father Persons , and for a long time the students attended the Jesuit schools and all the spiritual direction was in Jesuit hands. A visitation of the college, however, found many shortcomings in its administration and in the end Worthington was replaced as president by Matthew Kellison (1631–1641), who succeeded in restoring the reputation of the college and gradually arranged for instruction to be given once again by

2121-536: The Old University of Leuven founded in 1426. The University of Douai has emerged in recent studies as an important institution of its time. Of an avowedly Catholic character, it had five faculties: theology, canon and civil law, medicine, and arts. In the early years there was a strong English influence, with several of the chief posts being held by professors who had fled the University of Oxford after

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2222-751: The University of Douai . It was established in 1568, and was suppressed in 1793. It is known for a Bible translation referred to as the Douay–Rheims Bible . Of over 300 British priests who studied at the English College, about one-third were executed after returning home. The dissolution of the college at the time of the French Revolution led to the founding of Crook Hall near Lanchester in County Durham (which became St. Cuthbert's College ), and St Edmund's College, Ware . It

2323-422: The 1582/1610 original were drastically reduced, resulting in a compact one-volume edition of the Bible, which contributed greatly to its popularity. Gone also was the longer paragraph formatting of the text; instead, the text was broken up so that each verse was its own paragraph. The three apocrypha , which had been placed in an appendix to the second volume of the Old Testament, were dropped. Subsequent editions of

2424-492: The Bible routinely consult Vulgate readings, especially in certain difficult Old Testament passages; but nearly all modern Bible versions, Protestant and Catholic, go directly to original-language Hebrew, Aramaic , and Greek biblical texts as their translation base, and not to a secondary version like the Vulgate. The translators justified their preference for the Vulgate in their Preface, pointing to accumulated corruptions within

2525-537: The Bishops' Bible, owe about one-fourth of their revisions, each, to the Geneva and Rheims New Testaments. Another fourth of their work can be traced to the work of Tyndale and Coverdale. And the final fourth of their revisions is original to the translators themselves". Otherwise the English text of the King James New Testament can often be demonstrated as adopting latinate terminology also found in

2626-405: The British establishments claimed exemption in virtue of their nationality. The plea was allowed for a time but, when Louis XVI was executed and Britain declared war, the superiors and students of most of the other British establishments realised their immunity was at an end and fled to England. The members of the English College, with their president, John Daniel , remained in the hope of saving

2727-449: The Challoner revision, of which there have been very many, reproduce his Old Testament of 1750 with very few changes. Challoner's 1752 New Testament was extensively further revised by Bernard MacMahon in a series of Dublin editions from 1783 to 1810, for the most part adjusting the text away from agreement with that of the King James Version, and these various Dublin versions are the source of many, but not all, Challoner versions printed in

2828-675: The Challoner revision, of which there have been very many, reproduce his Old Testament of 1750 with very few changes. Challoner's New Testament was, however, extensively revised by Bernard MacMahon in a series of Dublin editions from 1783 to 1810. These Dublin versions are the source of some Challoner bibles printed in the United States in the 19th century. Subsequent editions of the Challoner Bible printed in England most often follow Challoner's earlier New Testament texts of 1749 and 1750, as do most 20th-century printings and online versions of

2929-561: The Douay is an important translation in Catholic history, it is not to be elevated to such status, as new manuscript discoveries and scholarship have challenged that view. Harvard University Press, and Swift Edgar and Angela Kinney at Dumbarton Oaks Library have used a version of Challoner's Douay–Rheims Bible as both the basis for the English text in a dual Latin-English Bible (The Vulgate Bible, six volumes) and, unusually, they have also used

3030-646: The Douay–;Rheims bible circulating on the internet. Although the Jerusalem Bible , New American Bible Revised Edition , Revised Standard Version Catholic Edition , and New Revised Standard Version Catholic Edition are the most commonly used Bibles in English-speaking Catholic churches, the Challoner revision of the Douay–Rheims often remains the Bible of choice of more traditional English-speaking Catholics. Following

3131-477: The Douay–Rheims Bible was a hundred years out-of-date. It was thus substantially "revised" between 1749 and 1777 by Richard Challoner , the Vicar Apostolic of London. Bishop Challoner was assisted by Father Francis Blyth , a Carmelite Friar. Challoner's revisions borrowed heavily from the King James Version (being a convert from Protestantism to Catholicism and thus familiar with its style). The use of

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3232-478: The English text of the Douay-Rheims in combination with the modern Biblia Sacra Vulgata to reconstruct (in part) the pre-Clementine Vulgate that was the basis for the Douay-Rheims for the Latin text. This is possible only because the Douay-Rheims, alone among English Bibles, and even in the Challoner revision, attempted a word-for-word translation of the underlying Vulgate. A noted example of the literalness of

3333-581: The Holy See, resulted in completely clearing him of the accusation. Douai became ever more important to English Catholics when their hopes of England returning to Catholicism were finally ended by the defeat of the Jacobite risings . Under the presidency of Dr. Robert Witham (1715–1738) the English College at Douai was rebuilt on a substantial scale and rescued from the overwhelming debt into which it had been plunged when it lost nearly all its endowment in

3434-487: The John Murphy Company published a new edition with a modified chronology consistent with new findings in Catholic scholarship; in this edition, no attempt was made to attach precise dates to the events of the first eleven chapters of Genesis, and many of the dates calculated in the 1899 edition were wholly revised. This edition received the approval of John Cardinal Farley and William Cardinal O'Connell and

3535-433: The King James Version are called 1 and 2 Esdras in the Douay–Rheims Bible. The books called 1 and 2 Esdras in the King James Version are called 3 and 4 Esdras in the Douay, and were classed as apocrypha. A table illustrating the differences can be found here . The names, numbers, and order of the books in the Douay–Rheims Bible follow those of the Vulgate except that the three apocryphal books are placed after

3636-462: The Latin phrasings: we presume not in hard places to modifie the speaches or phrases, but religiously keepe them word for word, and point for point, for feare of missing or restraining the sense of the holy Ghost to our phantasie...acknowledging with S. Hierom, that in other writings it is ynough to give in translation, sense for sense, but that in Scriptures, lest we misse the sense, we must keep

3737-451: The Mass. He retained the full 73 books of the Vulgate proper, aside from Psalm 151. At the same time he aimed for improved readability and comprehensibility, rephrasing obscure and obsolete terms and constructions and, in the process, consistently removing ambiguities of meaning that the original Rheims–Douay version had intentionally striven to retain. This is Ephesians 3:6–12 in

3838-716: The Old Testament in the Douay–Rheims Bible; in the Clementine Vulgate they come after the New Testament . These three apocrypha are omitted entirely in the Challoner revision. The Psalms of the Douay–Rheims Bible follow the numbering of the Vulgate and the Septuagint , whereas those in the KJV follow that of Masoretic Text . For details of the differences see the article on the Psalms . A summary list

3939-607: The Psalms, explicateth a mysterie in the number of an hundred and fieftie[.]" In England the Protestant William Fulke unintentionally popularized the Rheims New Testament through his collation of the Rheims text and annotations in parallel columns alongside the 1572 Protestant Bishops' Bible . Fulke's original intention through his first combined edition of the Rheims New Testament with the so-called Bishops' Bible

4040-854: The Revolution, Bonaparte united all the British establishments in France under one administrator, John Baptist Walsh , an Irishman, Rector of the Irish College in Paris . On the Bourbon Restoration , a large sum of money was paid to the British Government to indemnify those who had suffered by the Revolution, though none of this reached the Catholics. It was ruled that as the Catholic colleges were carried on in France for

4141-462: The Rheims New Testament by the translators of the King James Version is discussed below. Challoner not only addressed the odd prose and much of the Latinisms, but produced a version which, while still called the Douay–Rheims, was little like it, notably removing most of the lengthy annotations and marginal notes of the original translators, the lectionary table of gospel and epistle readings for

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4242-511: The Rheims New Testament of a number of striking English phrases, such as "publish and blaze abroad" at Mark 1:45 . Much like the case with the King James Version , the Douay–Rheims has a number of devotees who believe that it is a superiorly authentic translation in the English language, or, more broadly, that the Douay is to be preferred over all other English translations of Scripture. Apologist Jimmy Akin opposes this view, arguing that while

4343-407: The Rheims New Testament. Though he died in the same year as its publication, this translation was principally the work of Gregory Martin , formerly Fellow of St. John's College, Oxford , close friend of Edmund Campion . He was assisted by others at Douai, notably Allen, Richard Bristow , William Reynolds and Thomas Worthington , who proofed and provided notes and annotations. The Old Testament

4444-406: The Rheims text specifically in accordance with this principle. More usually, however, the King James Version handles obscurity in the source text by supplementing their preferred clear English formulation with a literal translation as a marginal note. Bois shows that many of these marginal translations are derived, more or less modified, from the text or notes of the Rheims New Testament; indeed Rheims

4545-612: The Rheims translators depart from the Coverdale text, they frequently adopt readings found in the Protestant Geneva Bible or those of the Wycliffe Bible, as this latter version had been translated from the Vulgate, and had been widely used by English Catholic churchmen unaware of its Lollard origins. Nevertheless, it was a translation of a translation of the Bible. Many highly regarded translations of

4646-532: The Rheims version from the list of previous English translations that should be consulted, probably deliberately. The degree to which the King James Version drew on the Rheims version has, therefore, been the subject of considerable debate; with James G Carleton in his book The Part of Rheims in the Making of the English Bible arguing for a very extensive influence, while Charles C Butterworth proposed that

4747-578: The Rheims version of the same text. In the majority of cases, these Latinisms could also have been derived directly from the versions of Miles Coverdale or the Wyclif Bible (i.e., the source texts for the Rheims translators), but they would have been most readily accessible to the King James translators in Fulke's parallel editions. This also explains the incorporation into the King James Version from

4848-749: The Rheims–;Douay translators continued a tradition established by Thomas More and Stephen Gardiner in their criticisms of the biblical translations of William Tyndale. Gardiner indeed had himself applied these principles in 1535 to produce a heavily revised version, which has not survived, of Tyndale's translations of the Gospels of Luke and John. More and Gardiner had argued that Latin terms were more precise in meaning than their English equivalents, and consequently should be retained in Englished form to avoid ambiguity. However, David Norton observes that

4949-455: The Rheims–Douay version extends the principle much further. In the preface to the Rheims New Testament the translators criticise the Geneva Bible for their policy of striving always for clear and unambiguous readings; the Rheims translators proposed rather a rendering of the English biblical text that is faithful to the Latin text, whether or not such a word-for-word translation results in hard to understand English, or transmits ambiguity from

5050-466: The United States in the 19th century. Editions of the Challoner Bible printed in England sometimes follow one or another of the revised Dublin New Testament texts, but more often tend to follow Challoner's earlier editions of 1749 and 1750 (as do most 20th-century printings, and on-line versions of the Douay–Rheims bible circulating on the internet). An edition of the Challoner-MacMahon revision with commentary by George Leo Haydock and Benedict Rayment

5151-401: The accession of Protestants in England. It was there, too, that after taking his licentiate in 1560, William Allen from Lancashire became Regius Professor of Divinity. The foundation of this university coincided with the presence of a large number of English Catholics living at Douai, in the wake of the accession of Elizabeth I and the restoration of Protestantism in England. These included

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5252-437: The actual influence was small, relative to those of the Bishops' Bible and the Geneva Bible . Much of this debate was resolved in 1969, when Ward Allen published a partial transcript of the minutes made by John Bois of the proceedings of the General Committee of Review for the King James Version (i.e., the supervisory committee which met in 1610 to review the work of each of the separate translation 'companies'). Bois records

5353-422: The annotations for the 1609 and 1610 volumes, states in the preface: "we have again conferred this English translation and conformed it to the most perfect Latin Edition." The Douay–Rheims Bible is a translation of the Latin Vulgate , which is itself a translation of Hebrew , Aramaic , and Greek texts. The Vulgate was largely created due to the efforts of Saint Jerome (345–420), whose translation

5454-447: The authentic Latin. Diligently conferred with the Hebrew, Greek and other Editions". The cause of the delay was "our poor state of banishment", but there was also the matter of reconciling the Latin to the other editions. William Allen went to Rome and worked, with others, on the revision of the Vulgate. The Sixtine Vulgate edition was published in 1590. The definitive Clementine text followed in 1592. Worthington, responsible for many of

5555-491: The body of secular priests in England known as the " Old Chapter ", which in the absence of a bishop, was governing the Catholic Church in England. Leyburn attacked Thomas White, alias Blacklo , a prominent member of the "Old Chapter", and arranged a condemnation of his writings by the University of Douai . (In the meantime Douai had been captured by the French in 1677.) In the end, however, Leyburn himself found it necessary to retire in favour of his nephew, Dr. John Leyburn , who

5656-416: The college began to supply missionary priests or " seminary priests " to enter England covertly, minister to existing Catholics and attempt re-conversion. Operating as a Catholic priest was legally high treason at the time (with the penalty of being hanged, drawn and quartered), and of the over 300 priests Douai sent into England by the end of the 16th century, more than 130 (mainly the secular clergy, known as

5757-459: The college finding a temporary base at Rheims . The College did hold onto the house at Douai, however, and returned to it in 1593 (though without Allen, who had been called to reside in Rome, where he died on 16 October 1594). When the open re-conversion of England did not materialise (since the Marian Catholic bishops were dead, imprisoned or in exile, and the Catholic priests who had stayed in England were dying out or converting to Protestantism),

5858-404: The college itself rather than the Jesuits. In the latter half of the 17th century and the early years of the 18th century, the English College went through a troubled time. During the presidency of Dr. Hyde (1646–1651), the University of Douai obtained certain controlling rights over the college, but Hyde successfully withstood these. His successor, Dr. George Leyburn (1652–1670), fell out with

5959-465: The college would never return to Douai. In England, the Penal Laws had recently been repealed, and they founded two colleges to continue the college's work, at Crook Hall , County Durham (afterwards removed to Ushaw College , County Durham) in the North and St Edmund's College , Old Hall, at Ware, Hertfordshire in the South. The Roman pension was divided equally between these two until the French occupied Rome in 1799, when it ceased to be paid. After

6060-418: The college. A steady stream of controversial works issued from Douai, some by Allen himself, others by such men as Thomas Stapleton and Richard Bristow . It was at the English College at Douai that the English translation of the Bible known as the Douay–Rheims Bible was completed in 1609. However, the college did see opposition from the university and town, with all the English at Douai expelled in 1578 and

6161-440: The college. However, in October, 1793, they were taken to prison at Doullens in Picardy, together with six Anglo-Benedictine monks who had remained for a similar purpose, and Dr. Stapleton (President of St Omer ) and his students. After suffering in prison, the English Collegians were allowed to return to Douai in November 1794 and a few months later Stapleton managed to gain their release and permission to return to England, though

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6262-472: The continent and provide them with facilities for continuing their studies (in what was effectively a Catholic University of Oxford in exile), thus producing a ready-made stock of educated English Catholic clergy ready for England's re-conversion to Catholicism (expected by Allen in the near future). At the same time the college was the first of the type of seminary ordered by the Council of Trent , and so received papal approval shortly after its establishment. It

6363-462: The discussion thereof to the more learned, searched rather and noted the godlie and imitable examples of good life and so learned more humilitie, obedience... The translation was prepared with a definite polemical purpose in opposition to Protestant translations (which also had polemical motives). Prior to the Douay-Rheims, the only printed English language Bibles available had been Protestant translations. The Tridentine–Florentine Biblical canon

6464-437: The early years Allen's college had no regular income and was reliant on private donations from England and the generosity of a few local friends (especially the neighbouring monasteries of Saint-Vaast at Arras, Anchin, and Marchiennes, which, at the suggestion of Dr. Vendeville, had from time to time subscribed towards the work). Allen continued his own theological studies and, after taking his doctorate, became Regius Professor at

6565-406: The editors chose to transliterate rather than translate a number of technical Greek or Hebrew terms, such as " azymes " for unleavened bread, and "pasch" for Passover . The original Douay–Rheims Bible was published during a time when Catholics were being persecuted in Britain and Ireland and possession of the Douay–Rheims Bible was a crime. By the time possession was not a crime the English of

6666-399: The eternal purpose which he purposed in Christ Jesus our Lord: in whom we have boldness and access with confidence by the faith of him. That the gentiles should be inheritors also, and of the same body, and partakers of his promise that is in Christ, by the means of the gospel, whereof I am made a minister, by the gift of the grace of God given unto me, through the working of his power. Unto me

6767-440: The evacuation of the English students in 1793, the building that housed the college was converted to military barracks and named after Douai native and war hero Pierre François Joseph Durutte (1767–1827). It remained a military barracks until it was leveled in 1926. Subsequent excavation of the grounds revealed buried relics, including the body of John Southworth (1592–1654), an alumnus who had been martyred for his faith. After

6868-433: The faith of him. For comparison, the same passage of Ephesians in the King James Version and the 1534 Tyndale Version, which influenced the King James Version: That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel: whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than

6969-459: The faith of him. Other than when rendering the particular readings of the Vulgate Latin, the English wording of the Rheims New Testament follows more or less closely the Protestant version first produced by William Tyndale in 1525, an important source for the Rheims translators having been identified as that of the revision of Tyndale found in an English and Latin diglot New Testament, published by Miles Coverdale in Paris in 1538. Furthermore,

7070-427: The first American Catholic Bible and solicited subscriptions. Carey also appealed to potential Protestant subscribers, whom he invited to subscribe for copies of the Bible in order to show their lack of anti-Catholic prejudice. Among Carey's enthusiastic supporters was John Carroll , the nation's first Roman Catholic bishop (consecrated in 1789), who promoted Carey's project and himself ordered twenty copies. The price of

7171-432: The late 1960s, only coming back into circulation when TAN Books reprinted the 1899 Murphy edition in 1971. The names, numbers, and chapters of the Douay–Rheims Bible and the Challoner revision follow that of the Vulgate and therefore differ from those of the King James Version and its modern successors, making direct comparison of versions tricky in some places. For instance, the books called Ezra and Nehemiah in

7272-643: The least of all saints is this grace given, that I should preach among the gentiles the unsearchable riches of Christ, and to make all men see what the fellowship of the mystery is which from the beginning of the world hath been hid in God which made all things through Jesus Christ, to the intent, that now unto the rulers and powers in heaven might be known by the congregation the manifold wisdom of God, according to that eternal purpose, which he purposed in Christ Jesu our Lord, by whom we are bold to draw near in that trust, which we have by faith on him. Challoner issued

7373-430: The least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, according to

7474-407: The nineteenth and early twentieth centuries, prominent among them an edition published in 1899 by the John Murphy Company of Baltimore, with the imprimatur of James Cardinal Gibbons , Archbishop of Baltimore . This edition included a chronology that was consistent with young-earth creationism (specifically, one based on James Ussher 's calculation of the year of creation as 4004 BC). In 1914,

7575-525: The notorious " South Sea Bubble ". As a town Douai suffered less than many others at the beginning of the French Revolution and at first the university and its associated colleges held onto its Catholic character, but during the Reign of Terror it suffered the same fate as many similar establishments. When all the clergy of the town were called upon in 1791 to take the "Civic Oath", the members of

7676-550: The original 1582 Douay-Rheims New Testament: The Gentils to be coheires and concorporate and comparticipant of his promise in Christ IESVS by the Ghospel: wherof I am made a Minister according to the guift of the grace of God, which is giuen me according to the operation of his power. To me the least of al the Saints is giuen this grace, among the Gentils to euangelize the vnsearcheable riches of Christ, & to illuminate al men what

7777-476: The original language manuscripts available in that era, and asserting that Jerome would have had access to better manuscripts in the original tongues that had not survived. Moreover, they could point to the Council of Trent's decree that the Vulgate was, for Catholics, free of doctrinal error. In their decision consistently to apply Latinate language, rather than everyday English, to render religious terminology,

7878-402: The policy of the review committee in relation to a discussion of 1 Peter 1:7 "we have not thought the indefinite sense ought to be defined"; which reflects the strictures expressed by the Rheims translators against concealing ambiguities in the original text. Allen shows that in several places, notably in the reading "manner of time" at Revelation 13:8 , the reviewers incorporated a reading from

7979-658: The property of the English Benedictines was confiscated by the French state. The community thus returned to England, reestablishing its monastery and school at Woolhampton in Berkshire , in proximity to London. The college's buildings now house the Institution Saint-Jean de Douai , a public-private school for children. Purdy, Albert B., The Ecclesiastical Review , The Recovery of the Body of

8080-528: The purpose of training presbyter / priests to convert the English back again to traditional Catholicism. And it was here where the Roman Catholic translation of the Bible into the English language was produced. A run of a few hundred or more of the New Testament, in quarto form (not large folio), was published in the last months of 1582 (Herbert #177), during a temporary migration of the college to Rheims ; consequently, it has been commonly known as

8181-428: The sole reason that they were illegal in England, they must be considered French, not English, establishments, though the buildings were restored to their rightful owners. An old tradition, considered credible by antiquarian Joseph Gillow , holds that the funds were diverted to complete the furnishings of George IV 's Royal Pavilion at Brighton. With the laws of separation of Church and State implemented in 1905, all

8282-655: The translation is the differing versions of the Lord's Prayer, which has two versions in the Douay-Rheims: the Luke version uses 'daily bread' (translating the Vulgate quotidianum ) and the version in Matthew reads "supersubstantial bread" (translating from the Vulgate supersubstantialem ). Every other English Bible translation uses "daily" in both places; the underlying Greek word is the same in both places, and Jerome translated

8383-462: The translators are especially accurate in their rendition of the definite article from Greek to English, and in their recognition of subtle distinctions of the Greek past tense , neither of which is capable of being represented in Latin. Consequently, the Rheims New Testament is much less of a new version, and owes rather more to the original languages, than the translators admit in their preface. Where

8484-479: The university's first chancellor, Richard Smith , who had studied at Oxford and thus had already brought the new university under Oxford influences. It was William Allen who first had the idea for a seminary for English Catholic priests, with studies linked to those of the university. He had the idea in a conversation with Dr. Jean Vendeville , then Regius Professor of Canon Law in the University of Douai and later Bishop of Tournai (Allen and Vendeville went on

8585-415: The university, and the magistrates of the town to accept the post of Regius professor of divinity. His candidature, however, was opposed by a party headed by the vice-chancellor. The Jesuits also declared against him, accusing him, and through him the English College, of Jansenism . In the end, Dr. Hawarden retired from Douai and went on the mission in England; and a visitation of the college, made by order of

8686-445: The university, though he donated his whole salary to the college to keep it afloat. A few years after the foundation Allen applied to Pope Gregory XIII for regular funding. In 1565, Gregory granted the college a monthly pension of 100 golden crowns per month, which continued to be paid down to the time of the French Revolution. Only a few years after foundation, Allen's personality and influence had attracted more than 150 students to

8787-436: The unsearchable riches of Christ: and to enlighten all men, that they may see what is the dispensation of the mystery which hath been hidden from eternity in God who created all things: that the manifold wisdom of God may be made known to the principalities and powers in heavenly places through the church, according to the eternal purpose which he made in Christ Jesus our Lord: in whom we have boldness and access with confidence by

8888-401: The unsearcheable riches of Christ, and to illuminate al men what is the dispensation of the sacrament hidden from worldes in God, who created all things: that the manifold wisdom of God, may be notified to the Princes and Potestats in the celestials by the Church, according to the prefinition of worldes, which he made in Christ JESUS our Lord. In whom we have affiance and accesse in confidence, by

8989-408: The very wordes. This adds to More and Gardiner the opposite argument, that previous versions in standard English had improperly imputed clear meanings for obscure passages in the Greek source text where the Latin Vulgate had often tended to rather render the Greek literally, even to the extent of generating improper Latin constructions. In effect, the Rheims translators argue that, where the source text

9090-469: The word in two different ways because then, as now, the actual meaning of the Greek word epiousion was unclear. The Harvard–Dumbarton Oaks editors have been criticized in the Medieval Review for being "idiosyncratic" in their approach; their decision to use Challoner's 18th-century revision of the Douay-Rheims, especially in places where it imitates the King James Version, rather than producing

9191-449: The work was extended to include a preparatory course in humanities, so that it became a school as well as a college. In 1603 under Dr. Thomas Worthington , the third president, a regular college was built, opposite the old parish church of St-Jacques, in the Rue des Morts, so called on account of the adjoining cemetery. The town at that time formed a single parish, whereas in the 18th century it

9292-407: Was afterwards Vicar Apostolic in England. Hardly was the dispute with the "Blackloists" finished, when a further storm of an even more serious nature arose, the centre being Dr. Hawarden who was professor of philosophy and then of theology at the English College for seventeen years. His reputation became so great that when a vacancy occurred in 1702 he was solicited by the bishop, the chief members of

9393-515: Was also taken under the protection of King Philip II of Spain , who assigned it an annual grant of 200 ducats. Other seminaries or houses of study on the European continent for the training of priests from and for England and Wales (all known typically as English Colleges ) included ones in Rome (from 1579), Valladolid (from 1589), Seville (from 1592) and Lisbon (from 1628). Nevertheless, in

9494-550: Was completed in 1814, and a reprint of Haydock by F. C. Husenbeth in 1850 was approved by Bishop Wareing . A reprint of an approved 1859 edition with Haydock's unabridged notes was published in 2014 by Loreto Publications. The Challoner version, officially approved by the Church, remained the Bible of the majority of English-speaking Catholics well into the 20th century. It was first published in America in 1790 by Mathew Carey of Philadelphia. Several American editions followed in

9595-603: Was declared to be the authentic Latin version of the Bible by the Council of Trent . While the Catholic scholars "conferred" with the Hebrew and Greek originals, as well as with "other editions in diverse languages", their avowed purpose was to translate after a strongly literal manner from the Latin Vulgate, for reasons of accuracy as stated in their Preface and which tended to produce, in places, stilted syntax and Latinisms. The following short passage ( Ephesians 3:6–12 ),

9696-609: Was naturally used, with the Deuterocanonical books incorporated into the Douay–Rheims Old Testament, and only 3 Esdras, 4 Esdras and the Prayer of Manasses in the Apocrypha section. The translators excluded the apocryphal Psalm 151, this unusual oversight given the otherwise "complete" nature of the book is explained in passing by the annotations to Psalm 150 that "S. Augustin in the conclusion of his ... Sermons upon

9797-561: Was no longer identified as the Douay–Rheims. In the wake of the 1943 promulgation of Pope Pius XII 's encyclical Divino afflante Spiritu , which authorized the creation of vernacular translations of the Catholic Bible based upon the original Hebrew and Greek, the Douay-Rheims/Challoner Bible was supplanted by subsequent Catholic English translations. The Challoner revision ultimately fell out of print by

9898-493: Was reprinted in 1600, 1621 and 1633. The Old Testament volumes were reprinted in 1635 but neither thereafter for another hundred years. In 1589, William Fulke collated the complete Rheims text and notes in parallel columns with those of the Bishops' Bible . This work sold widely in England, being re-issued in three further editions to 1633. It was predominantly through Fulke's editions that the Rheims New Testament came to exercise

9999-662: Was subsequently reprinted, with new type, by P. J. Kenedy & Sons. Yet another edition was published in the United States by the Douay Bible House in 1941 with the imprimatur of Francis Cardinal Spellman , Archbishop of New York . In 1941 the New Testament and Psalms of the Douay–Rheims Bible were again heavily revised to produce the New Testament (and in some editions, the Psalms) of the Confraternity Bible . However, so extensive were these changes that it

10100-467: Was to be divided into four parishes, and the present church of St-Jacques dates from that time. Blessed Arthur Bell , the Franciscan, taught Hebrew at Douai in the 1620s. Disputes occurred between the secular priests and regular priests in the 17th century similar to the disputes affecting English Catholic affairs in general. Dr. Worthington, though himself a secular priest, was under the influence of

10201-716: Was to prove that the Catholic-inspired text was inferior to the Protestant-influenced Bishops' Bible, then the official Bible of the Church of England. Fulke's work was first published in 1589; and as a consequence the Rheims text and notes became easily available without fear of criminal sanctions. The translators of the Rheims appended a list of these unfamiliar words; examples include "acquisition", "adulterate", "advent", "allegory", "verity", "calumniate", "character", "cooperate", "prescience", "resuscitate", "victim", and "evangelise". In addition

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