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The idea of a Bible commentary that is both "Catholic" and "ecumenical" raises legitimate questions. From the outset the editors intended to produce "an ecumenical commentary for the twenty-first century" in the spirit of Vatican Council II (see Salvan Manifesto, 1990, reprinted below). The chief aim of this commentary was to give "scholarly assistance to pastors in all parts of the world."

Some believed that it was not yet possible to produce such a commentary. They said: "It is not possible to be Roman Catholic and ecumenical, at least not yet. . . ." Others thought we were involved in an "eschatological vision," that "the unity we seek still lies before us."

The difficulties which faced the editors were deeply felt. On the one hand they had become convinced that the participation of scholars who were not Roman Catholics was not only desirable, it was essential if the commentary was to be truly Catholic. On the other hand how would it be possible both to be faithful to the magisterial teaching of the Roman Catholic Church on the Bible and to invite the participation of scholars who owed no allegiance to the Roman Catholic magisterium? There was also a practical issue: how to produce a work that would be both faithful to Roman Catholic teaching and useful to all Christians everywhere.

In order to explore the feasibility of such a commentary and the principles on which it should be based the editors decided to schedule a "Symposium on Biblical Interpretation." This took place at the University of Dallas in January 1992. Participants included scholars from all communions, coming from Argentina, Brazil, Chile, England, Canada, Nigeria, and the United States, women and men, thirty in all. In the light of this symposium and the subsequent discussion and reflection Professor David L. Balás drafted a mission statement for the commentary project (reprinted below). The statement concluded with the expectation that the resulting commentary would be "a truly Roman Catholic, and also a truly ecumenical, commentary for all nations."

This "Statement of Mission," as a historical document, represents the ideal. How far the editors and contributors have approximated this ideal is for others to judge. Certainly the willingness of Protestant and Orthodox scholars to work with Roman Catholics to produce a truly Roman Catholic and a truly ecumenical commentary on the Bible is a sign of hope. To make this possible, great change had to take place in the hearts and minds of many.

We are involved in an eschatological vision; the unity we seek still lies before us.