Saints.SQPN.com - Book of Ruth, with Commentaries by Zachriah John

Book of Ruth, with Commentaries Saints.SQPN.com

Published: 2010 Categorie(s): Tag(s): Catholic "Roman Catholic" "Old Testament" "Deutero-Canonical" "Proto-Canonical" "The Book of Ruth" Ruth SQPN "Saints.SQPN.com"

The Book of Ruth with the text thereof, illustrated, and with commentaries from the New Catholic Dictionary and the Catholic Encyclopedia

New Catholic Dictionary: Book of Ruth One of the proto-canonical writings of the Old Testament, containing a beautifully written story of a family of Bethlehem in the time of the Judges. Elimelech, under the pressure of famine, left Bethlehem with his wife Noemi and his two sons, to settle in the land of Moab. The sons there married Moabite women, but died without children. After the death of her husband and her sons, Noemi returned to Bethlehem accompanied by Ruth, one of her daughters-in-law, whose filial devotion is expressed in most touching terms (Ruth 1:16). At Bethlehem Ruth married Booz, a relative of Elimelech. The marriage was not strictly a levirate marriage, such as is legislated about in Deuteronomy 25. Booz and Ruth were ancestors of David (Matthew 1), of whom a genealogy is given at the end of the book. The purpose of the book was doubtless to preserve an edifying story relating to the origins of the great king, David, not to recommend levirate marriage nor to combat the rigor of Esdras and Nehemias in regard to marriage with foreigners. The example of filial piety and its reward is particularly striking. As regards the date of composition, the first verse makes it evident that it was written after the times of the Judges; and the genealogy comes down to the time of David. Father Paul Jouon, S.J., judges, chiefly from the language of the book, that it dates from after the Exile.

The Book of Ruth It happened in the days when the judges ruled that there was a famine in the land. A certain man of Bethlehem Judah went to live in the country of Moab, he, and his wife, and his two sons. The name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Bethlehem Judah. They came into the country of Moab, and continued there. Elimelech, Naomi's husband, died; and she was left, and her two sons. They took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they lived there about ten years. Mahlon and Chilion both died, and the woman was bereaved of her two children and of her husband. Then she arose with her daughters-in-law, that she might return from the country of Moab: for she had heard in the country of Moab how that Yahweh had visited his people in giving them bread. She went forth out of the place where she was, and her two daughters-in-law with her; and they went on the way to return to the land of Judah. Naomi said to her two daughters-in-law, "Go, return each of you to her mother's house: Yahweh deal kindly with you, as you have dealt with the dead, and with me. Yahweh grant you that you may find rest, each of you in the house of her husband." Then she kissed them, and they lifted up their voice, and wept. They said to her, "No, but we will return with you to your people." Naomi said, "Go back, my daughters. Why do you want to go with me? Do I still have sons in my womb, that they may be your husbands? Go back, my daughters, go your way; for I am too old to have a husband. If I should say, 'I have hope,' if I should even have a husband tonight, and should also bear sons; would you then wait until they were grown? Would you then refrain from having husbands? No, my daughters, for it grieves me much for your sakes, for the hand of Yahweh has gone out against me." They lifted up their voices, and wept again: and Orpah kissed her mother-in-law, but Ruth joined with her. She said, "Behold, your sisterin-law has gone back to her people, and to her god. Follow your sisterin-law."

Ruth said, "Don't entreat me to leave you, and to return from following after you, for where you go, I will go; and where you lodge, I will lodge; your people shall be my people, and your God my God; where you die, will I die, and there will I be buried. Yahweh do so to me, and more also, if anything but death part you and me." When she saw that she was steadfastly minded to go with her, she left off speaking to her. So they two went until they came to Bethlehem. It happened, when they had come to Bethlehem, that all the city was moved about them, and they asked, "Is this Naomi?" She said to them, "Don't call me Naomi. Call me Mara; for the Almighty has dealt very bitterly with me. I went out full, and Yahweh has brought me home again empty; why do you call me Naomi, since Yahweh has testified against me, and the Almighty has afflicted me?" So Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, who returned out of the country of Moab: and they came to Bethlehem in the beginning of barley harvest. Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech, and his name was Boaz. Ruth the Moabitess said to Naomi, "Let me now go to the field, and glean among the ears of grain after him in whose sight I shall find favor." She said to her, "Go, my daughter." She went, and came and gleaned in the field after the reapers: and she happened to come to the portion of the field belonging to Boaz, who was of the family of Elimelech. Behold, Boaz came from Bethlehem, and said to the reapers, "Yahweh be with you." They answered him, "Yahweh bless you." Then Boaz said to his servant who was set over the reapers, "Whose young lady is this?"

The servant who was set over the reapers answered, "It is the Moabite lady who came back with Naomi out of the country of Moab. She said, 'Please let me glean and gather after the reapers among the sheaves.' So she came, and has continued even from the morning until now, except that she stayed a little in the house." Then Boaz said to Ruth, "Listen, my daughter. Don't go to glean in another field, and don't go from here, but stay here close to my maidens. Let your eyes be on the field that they reap, and go after them. Haven't I commanded the young men not to touch you? When you are thirsty, go to the vessels, and drink from that which the young men have drawn." Then she fell on her face, and bowed herself to the ground, and said to him, "Why have I found favor in your sight, that you should take knowledge of me, since I am a foreigner?" Boaz answered her, "It has fully been shown me, all that you have done to your mother-in-law since the death of your husband; and how you have left your father and your mother, and the land of your birth, and have come to a people that you didn't know before. May Yahweh repay your work, and a full reward be given you from Yahweh, the God of Israel, under whose wings you have come to take refuge." Then she said, "Let me find favor in your sight, my lord, because you have comforted me, and because you have spoken kindly to your handmaid, though I am not as one of your handmaidens." At meal time Boaz said to her, "Come here, and eat of the bread, and dip your morsel in the vinegar." She sat beside the reapers, and they reached her parched grain, and she ate, and was satisfied, and left some of it. When she had risen up to glean, Boaz commanded his young men, saying, "Let her glean even among the sheaves, and don't reproach her. Also pull out some for her from the bundles, and leave it, and let her glean, and don't rebuke her." So she gleaned in the field until evening; and she beat out that which she had gleaned, and it was about an ephah of barley. She took it up, and

went into the city; and her mother-in-law saw what she had gleaned: and she brought out and gave to her that which she had left after she was sufficed. Her mother-in-law said to her, "Where have you gleaned today? Where have you worked? Blessed be he who noticed you." She showed her mother-in-law with whom she had worked, and said, "The man's name with whom I worked today is Boaz." Naomi said to her daughter-in-law, "Blessed be he of Yahweh, who has not left off his kindness to the living and to the dead." Naomi said to her, "The man is a close relative to us, one of our near kinsmen." Ruth the Moabitess said, "Yes, he said to me, 'You shall stay close to my young men, until they have ended all my harvest.'" Naomi said to Ruth her daughter-in-law, "It is good, my daughter, that you go out with his maidens, and that they not meet you in any other field." So she stayed close to the maidens of Boaz, to glean to the end of barley harvest and of wheat harvest; and she lived with her mother-inlaw. Naomi her mother-in-law said to her, "My daughter, shall I not seek rest for you, that it may be well with you? Now isn't Boaz our kinsman, with whose maidens you were? Behold, he winnows barley tonight in the threshing floor. Therefore wash yourself, anoint yourself, get dressed, and go down to the threshing floor, but don't make yourself known to the man until he has finished eating and drinking. It shall be, when he lies down, that you shall mark the place where he shall lie, and you shall go in, and uncover his feet, and lay down; then he will tell you what you shall do." She said to her, "All that you say I will do." She went down to the threshing floor, and did according to all that her mother-in-law told her. When Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of grain. She came softly, uncovered his feet, and laid her down. It happened at midnight, that the man was startled and turned himself; and behold, a woman lay at his feet. He said, "Who are you?"

She answered, "I am Ruth your handmaid. Therefore spread your skirt over your handmaid; for you are a near kinsman." He said, "Blessed are you by Yahweh, my daughter. You have shown more kindness in the latter end than at the beginning, inasmuch as you didn't follow young men, whether poor or rich. Now, my daughter, don't be afraid; I will do to you all that you say; for all the city of my people does know that you are a worthy woman. Now it is true that I am a near kinsman; however there is a kinsman nearer than I. Stay this night, and it shall be in the morning, that if he will perform for you the part of a kinsman, well; let him do the kinsman's part. But if he will not do the part of a kinsman for you, then will I do the part of a kinsman for you, as Yahweh lives. Lie down until the morning." She lay at his feet until the morning. She rose up before one could discern another. For he said, "Let it not be known that the woman came to the threshing floor." He said, "Bring the mantle that is on you, and hold it." She held it; and he measured six measures of barley, and laid it on her; and he went into the city. When she came to her mother-in-law, she said, "How did it go, my daughter?" She told her all that the man had done to her. She said, "He gave me these six measures of barley; for he said, 'Don't go empty to your mother-in-law.'" Then she said, "Sit still, my daughter, until you know how the matter will fall; for the man will not rest, until he has finished the thing this day." Now Boaz went up to the gate, and sat down there. Behold, the near kinsman of whom Boaz spoke came by; to whom he said, "Come over here, friend, and sit down!" He turned aside, and sat down. He took ten men of the elders of the city, and said, "Sit down here." They sat down. He said to the near kinsman, "Naomi, who has come back out of the country of Moab, is selling the parcel of land, which was our brother Elimelech's. I thought to disclose it to you, saying, 'Buy it before those

who sit here, and before the elders of my people.' If you will redeem it, redeem it; but if you will not redeem it, then tell me, that I may know. For there is no one to redeem it besides you; and I am after you." He said, "I will redeem it." Then Boaz said, "On the day you buy the field from the hand of Naomi, you must buy it also from Ruth the Moabitess, the wife of the dead, to raise up the name of the dead on his inheritance." The near kinsman said, "I can't redeem it for myself, lest I mar my own inheritance. Take my right of redemption for yourself; for I can't redeem it." Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things: a man took off his shoe, and gave it to his neighbor; and this was the way of attestation in Israel. So the near kinsman said to Boaz, "Buy it for yourself." He took off his shoe. Boaz said to the elders, and to all the people, "You are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, from the hand of Naomi. Moreover Ruth the Moabitess, the wife of Mahlon, I have purchased to be my wife, to raise up the name of the dead on his inheritance, that the name of the dead not be cut off from among his brothers, and from the gate of his place. You are witnesses this day." All the people who were in the gate, and the elders, said, "We are witnesses. May Yahweh make the woman who has come into your house like Rachel and like Leah, which two built the house of Israel; and treat you worthily in Ephrathah, and be famous in Bethlehem. Let your house be like the house of Perez, whom Tamar bore to Judah, of the seed which Yahweh shall give you of this young woman." So Boaz took Ruth, and she became his wife; and he went in to her, and Yahweh gave her conception, and she bore a son. The women said to Naomi, "Blessed be Yahweh, who has not left you this day without a near kinsman; and let his name be famous in Israel. He shall be to you a restorer of life, and sustain you in your old age, for your daughter-in-

law, who loves you, who is better to you than seven sons, has borne him." Naomi took the child, and laid it in her bosom, and became nurse to it. The women, her neighbors, gave him a name, saying, "There is a son born to Naomi"; and they named him Obed. He is the father of Jesse, the father of David. Now this is the history of the generations of Perez: Perez became the father of Hezron, and Hezron became the father of Ram, and Ram became the father of Amminadab, and Amminadab became the father of Nahshon, and Nahshon became the father of Salmon, and Salmon became the father of Boaz, and Boaz became the father of Obed, and Obed became the father of Jesse, and Jesse became the father of David.

Catholic Encyclopedia: Book of Ruth One of the proto-canonical writings of the Old Testament, which derives its name from the heroine of its exquisitely beautiful story. Contents The incidents related in the first part of the Book of Ruth are briefly as follows. In the time of the judges, a famine arose in the land of Israel, in consequence of which Elimelech with Noemi and their two sons emigrated from Bethlehem of Juda to the land of Moab. After Elimelech's death Mahalon and Chelion, his two sons, married Moabite wives, and not long after died without children. Noemi, deprived now of her husband and children, left Moab for Bethlehem. On her journey thither she dissuaded her daughters-in-law from going with her. One of them, however, named Ruth, accompanied Noemi to Bethlehem. The barley harvest had just begun and Ruth, to relieve Noemi's and her own poverty, went to glean in the field of Booz, a rich man of the place. She met with the greatest kindness, and following Noemi's advice, she made known to Booz, as the near kinsman of Elimelech, her claim to marriage. After a nearer kinsman had solemnly renounced his prior right, Booz married Ruth who bore him Obed, the grandfather of David. The second part of the book (iv, 18-22) consists in a brief genealogy which connects the line of David through Booz with Phares, one of the sons of Juda. Place in the canon In the series of the sacred writings of the Old Testament, the short Book of Ruth occupies two different principal places. The Septuagint, the Vulgate, and the English Versions give it immediately after the Book of Judges. The Hebrew Bible, on the contrary, reckons it among the Hagiographa or third chief part of the Old Testament. Of these two places, the latter is most likely the original one. It is attested to by all the data of Jewish tradition, namely, the oldest enumeration of the Hagiographa in the Talmudic treatise "Baba Bathra", all the Hebrew manuscripts whether Spanish or German, the printed editions of the Hebrew Bible, and the testimony of Saint Jerome in his Preface to the Book of Daniel, according to which eleven books are included by the Hebrews in the Hagiographa. The presence of the Book of Ruth after that of Judges in the Septuagint, whence it passed into the Vulgate and the English Versions, is easily

explained by the systematic arrangement of the historical books of the Old Testament in that ancient Greek Version. As the episode of Ruth is connected with the period of the judges by its opening words "in the daysâ&#x20AC;Ś when the judges ruled", its narrative was made to follow the Book of Judges as a sort of complement to it. The same place assigned to it in the lists of Saint Melito, Origen, Saint Jerome, is traceable to the arrangement of the inspired writings of the Old Testament in the Septuagint, inasmuch as these lists bespeak in various ways the influence of the nomenclature and grouping of the sacred books in that Version, and consequently should not be regarded as conforming strictly to the arrangement of those books in the Hebrew Canon. It has indeed been asserted that the Book of Ruth is really a third appendix to the Book of Judges and was, therefore, originally placed in immediate connection with the two narratives which are even now appended to this latter book (Judges 17-18; 19-21); but this view is not probable owing to the differences between these two works with respect to style, tone, subject, etc. Purpose As the precise object of the Book of Ruth is not expressly given either in the book itself or in authentic tradition, scholars are greatly at variance concerning it. According to many, who lay special stress on the genealogy of David in the second part of the book, the chief aim of the author is to throw light upon the origin of David, the great King of Israel and royal ancestor of the Messias. Had this, however, been the main purpose of the writer, it seems that he should have given it greater prominence in his work. Besides, the genealogy at the close of the book is but loosely connected with the preceding contents, so it is not improbably an appendix added to that book by a later hand. According to others, the principal aim of the author was to narrate how, in opposition to Deuteronomy 23:3, which forbids the reception of Moabites into Yahweh's assembly, the Moabitess Ruth was incorporated with Yahweh's people, and eventually became the ancestress of the founder of the Hebrew monarchy. But this second opinion is hardly more probable than the foregoing. Had the Book of Ruth been written in such full and distinct view of the Deuteronomic prohibition as is affirmed by the second opinion, it is most likely that its author would have placed a direct reference to that legislative enactment on Noemi's lips when she endeavoured to dissuade her daughters-in-law from accompanying her to Juda, or particularly when she received from Ruth the protestation that henceforth Noemi's

God would be her God. Several recent scholars have regarded this short book as a kind of protest against Nehemias's and Esdras's efforts to suppress intermarriage with women of foreign birth. But this is plainly an inference not from the contents of the book, but from an assumed late date for its composition, an inference therefore no less uncertain than that date itself. Others finally, and indeed with greater probability, have maintained that the author's chief purpose was to tell an edifying story as an example to his own age and an interesting sketch of the past, effecting this by recording the exemplary conduct of his various personages who act as simple, kindly, God-fearing people ought to act in Israel. Historical character The charming Book of Ruth is no mere "idyll" or "poetical fiction". It is plain that the Jews of old regarded its contents as historical, since they included its narrative in the Septuagint within the prophetic histories (Josue-Kings). The fact that Josephus in framing his account of the Jewish Antiquities utilizes the data of the Book of Ruth in exactly the same manner as he does those of the historical books of the Old Testament shows that this inspired writing was then considered as no mere fiction. Again, the mention by Saint Matthew of several personages of the episode of Ruth (Booz, Ruth, Obed), among the actual ancestors of Christ (Matthew 1:5), points in the same direction. Intrinsic data agree with these testimonies of ancient tradition. The book records the intermarriage of an Israelite with a Moabitess, which shows that its narrative does not belong to the region of the poetical. The historical character of the work is also confirmed by the friendly intercourse between David and the King of Moab which is described in 1 Samuel 22:3-4; by the writer's distinct reference to a Jewish custom as obsolete (Ruth 4:7), etc. In view of this concordant, extrinsic and intrinsic, evidence, little importance is attached by scholars generally to the grounds which certain critics have put forth to disprove the historical character of the Book of Ruth. It is rightly felt, for instance, that the symbolical meaning of the names of several persons in the narrative (Noemi, Mahalon, Chelion) is not a conclusive argument that they have been fictitiously accommodated to the characters in the episode, and more than the similar symbolical meaning of the proper names of well known and full historical personages mentioned in Israel's annals (Saul, David, Samuel, etc.). It is rightly felt likewise that the striking appropriateness of the words put on the lips of

certain personages to the general purpose of edification apparent in the Book of Ruth does not necessarily disprove the historical character of the work, since this is also noticeable in other books of Holy Writ which are undoubtedly historical. Finally, it is readily seen that however great the contrast may appear between the general tone of simplicity, repose, purity, etc., of the characters delineated in the episode of Ruth, and the opposite features of the figures which are drawn in the Book of Judges, both writings describe actual events in one and the same period of Jewish history; for all we know, the beautiful scenes of domestic life connected in the Book of Ruth with the period of the judges may have truly occurred during the long intervals of peace which are repeatedly mentioned in the Book of Judges. Author and date of composition The Book of Ruth is anonymous, for the name which it bears as its title has never been regarded otherwise than that of the chief actor in the events recorded. In an ancient Beraitha to the Talmudic treatise "Baba Bathra" it is definitely stated that "Samuel wrote his book, Judges, and Ruth"; but this ascription of Ruth to Samuel is groundless and hence almost universally rejected at the present day. The name of the author of the book of Ruth is unknown, and so is also the precise date of its composition. The work, however, was most likely written before the Babylonian exile. On the one hand, there is nothing in its contents that would compel one to bring down its origin to a later date; and, on the other hand, the comparative purity of its style stamps it as a pre-exilic composition. The numerous critics who hold a different view overrate the importance of its isolated Aramaisms which are best accounted for by the use of a spoken patois plainly independent of the actual developments of literary Hebrew. They also make too much of the place occupied by the Book of Ruth among the Hagiographa, for, as can be easily realized, the admission of a writing into this third division of the Hebrew Canon is not necessarily contemporary with its origin. But, while the internal data supplied by the Book of Ruth thus point to its pre-exilic origin, they remain indecisive with regard to the precise date to which its composition should be referred, as clearly appears from the conflicting inferences which have been drawn from them by recent Catholic scholars.

About This Book The introductory material is taken from the 1911, New Catholic Dictionary. The text is from the public domain World English Bible. The lengthier commentary after the text is by Francis Gigot, and is taken from the 1912, Catholic Encyclopedia. More free ebooks are available at the web site Saints.SQPN.com, and it's just a small part of SQPN - the Star Quest Production Network. SQPN is leading the way in Catholic new media with audio and video, books and blogs, podcasts and television, and the most welcoming community of clergy and laity you'll find online. Come by and see us.

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A modern English translation of the Old Testament Book of Jonah, illustrated, and with commentaries from the New Catholic Dictionary and Catholic Encyclopedia. Another work from SQPN Books. Entries on the Parables (2010) An illustrated collection of brief articles on the parables of Jesus. From SQPN Books. Saints of Cancer (2010) A collection of short profiles of saints, beati and venerables of the Church who have suffered with cancer, healed people with cancer, or have a tradition of patronage against cancer and for its sufferers. Articles are from the web site http://saints.SQPN.com. Life of Saint Mochuda of Lismore (2010) A short, reverent 18th century biography of the swineherd who became bishop and the patron saint of the Diocese of Waterford and Lisman, Ireland. From SQPN Books. Meditations on the Stations of the Cross, by Blessed John Henry Newman (2010) An illustrated volume of the short meditations on the Way of the Cross by Blessed John Henry Newman. From SQPN Books. Saint Apollonia - The Patron Saint of Dentistry, by Henry A Kelley, DMD (2010) Saint Apollonia - The Patron Saint of Dentistry, by Henry A Kelley, DMD. From SQPN Books. The Book of Judith, Commented (2010) The Old Testament Book of Judith in a modern English translation, with commentary from the New Catholic Dictionary and the Catholic Encyclopedia. From SQPN Books. Treatise on God as First Principle, by Blessed John Duns Scotus (2010) Mediaeval priest and writer, Blessed John Duns Scotus, founder of the philosophical school called Scotism, explains the concept of

starting all philosphy and belief with the existence of God. From SQPN Books. Libertas Praestantissimum - On the Nature of Human Liberty, by Pope Leo XIII (2010) Pope Leo XIII's Encyclical of 20 June 1888 in which he discusses the nature of human liberty and freedom, and the right way to consider true liberty in a human being. From SQPN books. The Book of Supreme Truth, by Blessed John Ruysbroeck (2010) Meditations on the Truth by the Flemish mystic, Blessed John Ruysbroeck. From SQPN Books. By Whose Authority?, by Albert P Holden (2010) A small booklet explaining the source of the Church's authority, in Scripture and Tradition, for forgiving sins through the Sacrament of Penance, and for Indulgences. From SQPN Books. Patron Saints of World Youth Day 2011 (2010) A collection of brief articles about the nine saints and beati who have been selected as the patron saints of World Youth Day 2011. From SQPN Books. Saints of Emergency Services (2010) Brief biographies of the Saints and Beati with traditions of patronage of people in the emergency services - police officers, firefighters, paramedics and dispatchers. The articles are from http://saints.sqpn.com. From SQPN Books. Nativity of Our Lord Jesus Christ, by Blessed Anne Catherine Emmerich (2010) A transcription of the visions of Blessed Anne Catherine Emmerich that relate to the days leading up to the birth of Jesus Christ. From SQPN Books. The Book of Esther, Commented (2010) The Old Testament Book of Esther, with commentaries from the New Catholic Dictionary and Catholic Encyclopedia. From SQPN Books.

Saints for Bakers (2010) A collection of short articles and biographies of saints and beati who worked as bakers, or have a tradition of patronage of people who do. From SQPN Books. Blessed Lucy of Narni, by Lady Georgiana Fullerton (2010) Lady Georgiana Fullerton's short, reverent biography of Blessed Lucy of Narni. From SQPN Books. Book of Tobit, with Commentary (2010) The Old Testament Book of Tobit, illustrated, and with a commentary from the Catholic Encyclopedia. From SQPN Books. On Loving God, by Saint Bernard of Clairvaux (2010) Saint Bernard's discourse on the proper approach to loving God, and the good that comes from it. From SQPN Books. Saint Joseph According to the Holy Gospels (2011) A short booklet collecting all the information we know about Saint Joseph from the Scriptures, and then clarifying it by showing it in the context of the Holy Lands of that time. A Catholic Truth Society publication. From SQPN Books. Mothers of the Saints, by F Drouet, CM (2011) Behind every saint is a saintly mother, and this little booklet introduces some of the most famous. From SQPN Books. Why Catholics Pray to the Blessed Virgin Mary, by Monsignor Canon Moyes, DD (2011) A simple, clear explanation of the scriptural and traditional basis for asking for the prayers of the Blessed Virgin Mary, and why it's no different than asking your family, friends or a congregation to do the same. From SQPN Books. Hell: Questions and Answers, by Father Francis J Ripley (2011) Through the time-honoured method of questions and answers, Father Francis explains the tenets of the faith concerning Hell and the afterlife for those in it based on scripture and the traditions of the faith. From SQPN Books.

The Lie of Pope Joan (2011) The weird lie about a female pope has lasted for centuries, and still gets trotted out today by anti-Catholic writers. In two short articles J P Kirsch and Father Bertrand L Conway describe the various forms of this nonsense tale, summarize the theories on how it started, and explain the simple reasons why it didn't happen and couldn't have happened. From SQPN Books. Antichrist, by Father C C Martindale, SJ (2011) In a shocking departure from most works on the Anti-Christ, Father Martindale looks at the scriptures and explains what they actually say and would have meant to the writers and the history of the Church. The result is a realistic appraisal of their meaning and an explanation of the Anti-Christ, an evil that is far more real, mundane and insidious than the fantastic conspiracies we're used to hearing about. From SQPN Books. The Mystery of the Incarnation, by Father J E Canavan, SJ (2011) In a clear, brief and intelligent way, Father Canavan explains the need, the purpose, the results, and the orthodox doctrine on the Incarnation of Jesus Christ. From SQPN Books. The Real Presence, by Father F Mangan, SJ (2011) A short booklet explaining concept and proofs of the Real Presence of Christ in the Eucharist, based on Scripture, Church Tradition and the writings of the Fathers. From SQPN Books.