Two (of seven) volumes in this series on the biblical hinterland of the sacraments have already appeared. The subtitles of The Bible and Baptism: The Fountain of Salvation; and The Bible and Priesthood: Priestly Participation in the One Sacrifice for Sins give some indication of the aims of the series and its flavour. The indefinite article in the series title, A Catholic Biblical Theology of the Sacraments, modestly suggests one catholic perspective among others, but this is mainstream, and its loyalty to church teaching is signalled by short extracts from the Fathers, the catechism, and conciliar texts being spliced into the discussion at appropriate points.

The phrase ‘biblical theology’ is ambiguous. This book is not theology in a strict sense, like sacramental theology as part of dogmatics, or the kind of Old and New Testament theology that is a way of doing theology through modern critical biblical scholarship. In the latter, some of the original meanings of biblical texts are expected to help clarify the identity of Christianity and, so where necessary, contribute to the constructive criticism of current ecclesial practice or belief. The phrase ‘biblical theology’ sometimes refers to that, but here and more commonly it is ‘theology’ in the broader sense that embraces all of a faith-community’s talk of God, especially in worship and catechesis, rather than in the technical sense of intellectual probing of the faith. Both contribute to understanding it better, but that so-called ‘biblical theology’ is directed to the whole people of God, not specialist debate. As such it is more directly useful than most biblical scholarship, but writing it at this level of excellence is made possible by the author’s own specialist expertise as a biblical scholar and theologian. The series belongs in catachetics, teaching a faith already defined rather than exploring it further with a view to developing it, and this volume on penance fulfils its practical aims admirably. It offers as much to general Christian use of the Bible as to its specification and aims to enlarge believers’ understanding of the backdrop and presuppositions of their sacramental practice. Scripture here instructs by offering illustrations of the underlying principles present in Christian practice. It is directed at a catholic readership but should prove equally valuable to other Christians. It assumes that this sacramental practice like most Christian beliefs, is deeply rooted in the biblical narrative rather than grounded and justified (as some central beliefs are) in the theologies of New Testament writers, including all that they adopt and adapt from their older scriptures. That close historical attention to the authors and their original intentions, but written (unlike some good biblical scholarship) from a modern Christian perspective, informs and overlaps with this ‘biblical theology’ that can more directly stimulate and enrich all Christian reading of scripture. This latter illustrates and deepens Christian faith and practice without directly criticizing or correcting it, or suggesting how it might be expressed in new ways. Christian communities rely on both critical and uncritical receptions of the Bible. The latter, like most pastoral practice, begins where believers are and nourishes them. The foundations can be explored elsewhere by specialists who are suitably equipped, but the gospel is for everyone, and a simple knowledge of the Bible is worth cultivating. This book is a fine example of such ‘biblical theology’ which is truly biblical and deeply Christian, and deserves an ecumenical readership.

An introductory chapter on ‘Confession and Reconciliation: An Encounter with Divine Mercy’ locates the themes of human sin and divine reconciliation in scripture. The context of the ‘sacrament of reconciliation’ is God’s action, and leads to the human response of contrition and confession, to forgiveness and ‘the penance done in satisfaction for the sins forgiven’ (p. 16). Five chapters then cover the whole Old Testament which lends itself to this thematic and selective presentation. These chapters on Sin, Mercy, and Promise in Genesis 1–11, on the Patriarchs and the Exodus, on Kings and Prophets, on Psalms and Sages, and on awaiting the Messiah (pp. 23–113) could be recommended to any parishioner, not as an introduction to academic Old Testament studies, but rather as a Christian introduction to the Bible itself. Four New Testament chapters follow (pp. 114–208) on Jesus and the Mission of Restoration; on Christ, the Spirit, and the ministry of Forgiveness (including ‘the pattern of penance in the apostolic church’ which avoids straying beyond the slim evidence); on Sin and Restoration in the Pauline letters (including the Pauline pseudepigraphia and Hebrews); and finally on the Catholic Epistles and Revelation, under the rubric ‘Growing in Christ, Confessing in Hope’. The author’s agenda is allowed to emerge from the texts discussed. It is not forced on them, and that means there is relatively little discussion of the sacrament, but plenty of illumination of Christianity from the Bible. A short conclusion on ‘the Manifold Mercy of God’ sets both in the context of the Christian gospel itself. Biblical images and metaphorical frameworks can help us to imagine our ‘life of repentance and holiness’ and to ‘think of what it is that we are doing when we go to the sacrament or … administer it’. Scriptural stories ‘can function as paradigms as we consider our life under God’s mercy from different angles’ (p. 219). As a contribution to pastoral teaching and learning this book deserves a warm welcome. It is conservative in the best sense of the word, offering a prerequisite for any Christian’s subsequent study of theology, which may have to be more critical. But first things first. ‘Sacra pagina is the soul of theology’ (Dei Verbum §24).