The Revised Standard Version itself needs no lengthy introduction, being already well known and widely read. It is "an authorized version of the American Standard Version, published in 1901, which was a revision of the King James Version, published in 1611" (Preface to the RSV). In Britain the King James Version is more commonly called the Authorized Version. It occupies a unique place in English Biblical and indeed literary tradition. The Standard Bible of 1901 was the work of an American committee revising it in the light of modern textual criticism. In 1937 it was decided to make a revision of the Standard Version which should "embody the best results of modern scholarship as to the meaning of the Scriptures and express this meaning in English diction which is designed for use in public and private worship and preserves those qualities which have given to the King James Version a supreme place in English literature." The New Testament in this new version was published in 1946 and the whole Bible in 1952.

The remarkable success which attended the new revision on its appearance seems to be ample justification of the revisers' aims and it has been acclaimed on all sides as a translation which combines accuracy and clarity of meaning with beauty of language and traditional diction.

For four hundred years, following upon the great upheaval of the Reformation, Catholics and Protestants have gone their separate ways and suspected each other's translations of the Bible of having been in some way manipulated in the interests of doctrinal presuppositions. It must be admitted that these suppositions were not always without foundation. At the present time, however, the sciences of textual criticism and philology, not to mention others, have made such great advances that the Bible text used by translators is substantially the same for all—Protestants and Catholics alike. Thus, for example, Catholics no longer make their translations from the Latin Vulgate; though it is arguable that before the development of textual criticism it was in certain respects a better way of making a translation than to make it from late and in some places corrupt Greek manuscripts as was done by some of the Reformers. Today, and indeed since the appearance in 1943 of the Encyclical Letter Divino Afflante Spiritu encouraging Biblical studies, Catholics like everyone else go back to the original languages and base their translations on the same critical principles.

Although twenty years have passed since the Encyclical Letter first appeared, there is [in 1966] still no Catholic translation of the whole Bible from the original languages available to English-speaking readers, though at least two are well on the way to completion. It was in fact with a view to filling this rather obvious gap in the shortest possible time that some Catholic scholars considered the possibility of so editing the Revised Standard Version, on its appearance in 1952, as to make it acceptable to Catholic readers.

Following up these advances in Biblical knowledge comes the great improvement in relations between the Christian Churches of which we are witnesses at the present time and which is not without its influence in still further narrowing the margin of difference between Bible translations. This is not to say that all differences have disappeared. There is frequently more than one way of translating a word or phrase with the critical evidence for each interpretation fairly evenly balanced. In such cases each man will translate according to his background and training. Thus a Roman Catholic might and indeed usually would give more weight to a reading or an interpretation which was traditional in his Church.

The main difference of course between Bibles lies in the attitude towards the books known to Protestants as the Apocrypha and to Catholics as the Deuterocanonical Books of the Old Testament. Catholics in fact regard them as inspired and canonical Scripture, while others, as is clear from the name Apocrypha, do not.

With the improvement in inter-denominational relations and the advance of Bible knowledge, the possibility of producing a Bible common to all Christians was mooted as far back as 1953. It was felt that if such a thing could be achieved, it would be of incalculable benefit in wiping away remaining misconceptions and prejudices and in fostering still further good relations between the churches. The Word of God would then be our common heritage and a unifying link not only in theory but also in fact, and those engaged in theological discussion could appeal to the same authoritative text. This objective could be achieved in the quickest and most practical way by editing the Revised Standard Version for Catholic use. It would also provide Catholics with a complete version of the Bible from the original languages.