Search

Reseña del libro: MUÑOZ FERNÁNDEZ, Ángela y TIPPELSKIRCH, Xenia von (eds.), La Querella de las mujeres, Estella, Editorial Verbo Divino, 2023, 328 pp.

Jesus used different teaching methods during his ministry to convey his message. In addition to using several parables, Jesus also used his actions to teach. We call this form of teaching "parabolic actions", which is a kind of dramatized parable. These parabolic actions, in addition to being a teaching method of Jesus, also become a minor literary genre in the Gospels. In Mark 12.13-17, we find the account of the question asked to Jesus about paying tribute to Caesar and the corresponding answer. Can this pericope be considered a type of parabolic action and, in this case, what would be its meaning? This article, through the exegesis of the text of Mark 12.13-17, highlights the strength of Jesus' action as a dramatized parable. [ABSTRACT FROM AUTHOR]

Copyright of eHumanista is the property of Professor Antonio Cortijo-Ocana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Gênero e Interdisciplinaridade is the property of Instituto de Ensino e Pesquisa Periodicojs and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Productive Tensions in the Translation of Humor: Theoretical insights and practical challenges The overlap between translation and humor has often been controversial at both theoretical and practical levels. For this purpose, a critical perspective was adopted to approach these overlaps between the two domains and their respective theoretical models. This paper explores the intellectual and professional challenges posed by the common ground between translation studies and practices compared to humor studies and practices, as a development of a prior publication that has been highly influential over the years, Zabalbeascoa (2005). This study aims to highlight the lines of demarcation between translation practices and humor production as a social phenomenon within the framework of textual communication. It reflects the impact of social factors (social dynamics, biases, and traditions) on translation and humor. To this end, the paper classifies translation theories according to the degree to which they are sensitive to or able to account for humor in source texts and their translations, thus revisiting the main theories (including Vermeer, Toury, Lefevere, Delabstita, Attardo) in the ‘new’ light of how they deal with humor. The paper also includes a proposal for the ideal conditions for humor translation, including translator competencies, translation criteria, distribution, reception, and other social factors. This paper provides a new list of common factors between translation and humor practices pertaining to social bias and acceptance. ________________________________________ Resumen En este artículo se esbozan los retos intelectuales y profesionales que plantean los factores compartidos entre la teorización y la práctica de la traducción en relación con la teorización y la práctica del humor, como evolución de una publicación anterior que ha tenido una gran influencia a lo largo de los años, a saber, Zabalbeascoa, P. «Humor and translation—an interdiscipline», publicado en Humor Journal, vol. 18, nº 2. 2005, 185-207. Con este fin, el artículo clasifica las teorías de la traducción según el grado en que son sensibles o capaces de dar cuenta del humor en los textos fuente y en sus traducciones, incluyendo las teorías más populares (Vermeer, Toury, Lefevere, Delabstita, Attardo) a la «nueva» luz del papel que otorgan al humor. El artículo también incluye una propuesta de las condiciones ideales para la traducción del humor, incluyendo las competencias del traductor, los criterios de traducción y los factores de distribución, recepción y otros factores sociales. Por último, se propone una nueva lista de factores comunes entre la traducción y las prácticas humorísticas en lo que respecta a los prejuicios sociales y la aceptación. Palabras clave: Biblia, Chiste, Entretenimiento, multimodal, Skopos, Teoría, Traducción literal

El presente artículo explora la interpretación singular que Christine de Pisan, considerada la primera escritora profesional de la historia, realiza de una obra tan relevante en la Edad Media como es la Biblia. A través del estudio de La Epístola al dios del Amor (1399), las cartas intercambiadas en el conocido como El debate sobre el Libro de la Rosa (1401) y La Ciudad de las Damas (1404) se analizarán las estrategias y argumentos que la autora emplea para desmontar las lecturas difundidas por los hombres de la iglesia y ofrecer una nueva interpretación de mitos como el Génesis, el pecado original y la expulsión del Paraíso, la impureza presente en la biología femenina o su naturaleza débil y pecadora.

Dentro del estudio de la pervivencia de la Biblia en la literatura hispanoamericana, este artículo analiza la presencia del mito de Adán y Eva (Gn 2,4b—3,24) en un corpus de obras literarias de escritoras hispanoamericanas publicadas a lo largo de los siglos XX y XXI: Magdalena Mondragón, Armonía Somers, Rosario Castellanos, Rosario Ferré y Gioconda Belli. El relato bíblico es revisitado, subvertido y reinterpretado desde una perspectiva crítica que busca la revisión de los arquetipos femeninos de la cultura patriarcal que han modelado la identidad de género. La figura de Eva es revalorizada y resignificada como modelo de libertad y autonomía.

Introducción

This paper describes and explains the transformations in Biblical interpretation since the mid-20th century by means of the Habermasian category of the Post-secular. After proposing a possible definition of post-secular readings as distinct from both the religious and the secular ones, the article substantiates the claim that a Postsecular hermeneutics avant la lettre preceded not only Habermas's elaboration of that concept but also the reawakening of religious phenomena in current multicultural societies in a global context. In order to spell out these early instances of a Postsecular spirit, the Biblical studies by three relevant contemporary authors have been selected: scholar Luis Alonso Schökel; literary critic and theorist Harold Bloom, and philosopher Paul Ricoeur. The results of my analysis hint to the conclusion that some practitioners of this Post-secular hermeneutics were aware of being at the start of something new. In Paul Ricoeur's case, this leads to the development of a new concept, post-criticism, synonymous and forerunner to the current Habermasian concept. [ABSTRACT FROM AUTHOR]

The topic of suicide in the Bible, if we look at it superficially, seems to be treated with a certain amount of understanding, even as an acceptable solution to a "dead end" situation. It is often treated, especially in Deuteronomistic texts, as a choice of lesser evil - to avoid humiliation, torture or "public death." In texts from the Hellenistic era (1-2 Macc), the decision to commit suicide is even an example of heroism or an honourable solution. Some text from the turn of the Persian and Hellenistic eras (the books of Tobit and Jonah), however, point to alternative solutions and greater trust in God. The Gospel account of Judas's suicide should also be perceived in this way. [ABSTRACT FROM AUTHOR]

This research aims to identify biblical influences in Charlotte Perkins Gilman’s narrative construction in her book Herland (1915), in addition to discuss how these narratives were resignified in her work. Next, we are going to discuss the reluctance in recognizing The Bible as literature. In this perspective, we will count with the contributions of Chevalier and Gheerbrant (2015); Koch et al. (2008); Samoyault (2008); Magalhães (2008, 2012); Lima (2015) and others. From our research we were able to consider that Gilman’s novel has an intertextual relation with the biblical scriptures and that this relation occurs in major by allusion. [ABSTRACT FROM AUTHOR]

Copyright of Recial is the property of Universidad Nacional de Cordoba, Centro de Investigaciones, Facultad de Filosofia y Humanidades and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Teologia w Polsce is the property of Society of Dogmatic Theologians and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Strategic Universe Journal / Univers Strategic is the property of Dimitrie Cantemir Christian University, Institute for Security Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Theology & Morality / Teologia I Moralmosc is the property of Uniwersytetu im. Adama Mickiewicza (IH UAM) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studii de Ştiintă şi Cultură is the property of Studii de Stiinta si Cultura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Temat samobójstwa w Biblii, jeśli spojrzymy na niego powierzchownie, wydaje się być traktowany z pewną dozą zrozumienia, a nawet jako akceptowalne rozwiązanie w sytuacjach „bez wyjścia”. Często jest ono przedstawiane, zwłaszcza w tekstach deuteronomistycznych, jako wybór mniejszego zła – by uniknąć poniżenia, tortur lub sytuacji określanych mianem „śmierci publicznej”. W tekstach z epoki hellenistycznej (1–2 Mch) decyzja o popełnieniu samobójstwa jest nawet przykładem bohaterstwa lub honorowego rozwiązania. Niektóre wypowiedzi z przełomu epok perskiej i hellenistycznej (Księgi Tobiasza i Jonasza) wykazują jednak tendencje do pokazania alternatywnych rozwiązań i potrzeby większego zaufania wobec Boga. W ten sposób trzeba rozumieć również ewangelijny opis samobójczej śmierci Judasza.

En este artículo vamos a analizar la redefinición a la que Hobbes somete en el Leviatán a los elementos esenciales de la hermenéutica bíblica protestante. Según el filósofo inglés definir las reglas que sirven para elaborar una exégesis adecuada, así como fijar el contenido que resulta de ello, es tarea del soberano, único intérprete autorizado de la Biblia. En base a estas ideas. Hobbes promueve la fundamentación de una nueva relación entre el poder civil y eclesial que le introduce como uno de los filósofos principales del debate teológico-político del siglo XVII.

Zarówno w wykładzie noblowskim, jak i w swoich esejach Olga Tokarczuk proponuje własną koncepcję literatury, którymi elementami są projekt nazywany przez nią ognozją, koncepcja narratora czwartoosobowego (panoptykalnego) czy też rozumienie i funkcja mitu, a szerzej – wszelkiej narracji. Jak sama przyznaje, jej koncepcję można uznać za alterreligijną. Ona sama odwołuje się do natury narracji biblijnej, aby – uciekając się do analogii – opisać własną koncepcję autora i innych składowych dzieła literackiego. Jej koncepcję można interpretować z punktu widzenia teorii literatury, ale także teologii. Niniejszy tekst jest próbą takiej właśnie interpretacji. Autor szuka paraleli pomiędzy literaturą w rozumieniu Tokarczuk a Biblią jako tekstem objawionym i spisanym przez hagiografa. W konkluzji autor stawia tezę, że nie jest to projekt postsekularny czy quasi-religijny, ale sekularny, a de facto gnostycki, ponieważ odwołuje się do wiedzy i kompetencji niby-boskiej jako fundamentu dla konstrukcji świata przedstawionego.

The article deals with the problems of translation and interpretation of certain places in the biblical text. As a pretext for the considerations undertaken, the author used Tadeusz Szymański’s sketch published in the “Język Polski” magazine in the final years of the last century, in which the Cracovian Slavist proves that the translation of the pericope “about the camel and the eye of a needle”, found in all the synoptic gospels (Mt 19:24; Mk 10:25; Lk 18:25), is erroneous in the Polish translation‑biblical tradition. According to the author of the study, Tadeusz Szymanski’s sketch reveals both some misunderstandings and gives rise to the need for more integrated, philological and biblical research in the field of translation and biblical exegesis.

POLISH PHRASEOLOGICAL UNITS DERIVED FROM THE BIBLICAL PHRASE ‘ŁATWIEJ WIELBŁĄDOWI PRZEJŚĆ PRZEZ UCHO IGIELNE NIŻ BOGACZOWI WEJŚĆ DO KRÓLESTWA NIEBIESKIEGO’ The subject of the article are Polish phraseological units which derive from the biblical quotation Łatwiej wielbłądowi przejść przez ucho igielne niż bogaczowi wejść do królestwa niebieskiego (‘It iseasier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God’). The IT assisted research which is based on citations found in 4464 contextual records from 1693–2022 showed that the above quotation first appeared in the Polish language in the middle of the 16th century, and that by the end of the 17th century it was used in non-Biblical texts either as a quotation or a free paraphrase. Phraseological units which derive from it can be found in various texts as late as in the middle of the 19th century. The earliest are the comparative structures in the form of syntactically dependent expressions, or phrases which connote a sentence or a clause such as: (jest, było) łatwiej (łacniej) wielbłądowi (słoniowi) przejść (przeleźć, przekraść się, przecisnąć się, przedostać się) przez ucho igielne (igielne ucho) niż (aniżeli) [do something for someone, achieve something, accomplish something]; Łatwiej (prędzej) wielbłąd (słoń) przejdzie (przedostanie się, przeciśnie się, prześlizgnie się) przez ucho igielne niż (aniżeli) [someone does something, someone achieves something]. Later, the expression kto, co przejdzie – przechodzi, przecisnął się, przecisnęło się – przeciska się, etc., przez ucho igielne (igielne ucho) (+what) has got stabilized. First it meant that ‘someone or something fulfilled severe conditions, met demanding requirements, endured a rigorous test’. In the course of time a new meaning was added: ‘someone or something overcame obstacles or difficulties’; today the phrase isused in various texts as a polysemantic unit. The expression ucho igielne (+what) was the last one to beisolated – nowadays, its usage has two meanings: 1. ‘a tiny place, narrow passage, tight gate, pass’ and 2. ‘careful selection, checkpoint, requirements or conditions imposed upon someone or something’.

En el ámbito de la Educación Religiosa Escolar (ERE) se plantea la pregunta sobre qué tipo de formación bíblica se ha de incluir en los programas académicos y cuál es la metodología más adecuada para ofrecerla a los estudiantes. El programa de Licenciatura en Educación Religiosa de la Universidad de la Salle, Bogotá, se propuso indagar sobre la percepción de los jóvenes de grado undécimo de colegios católicos de Colombia, a partir de una serie de preguntas relacionadas con la Biblia. Los resultados de la encuesta, que fue aplicada a un número significativo de estudiantes (1697 encuestas), constituyen una herramienta útil como canal de confrontación con los estándares y lineamientos que emplea la Conferencia Episcopal Colombiana (CEC) a partir de los requerimientos legales de la educación nacional, en la que se asume la ERE como un área obligatoria. Primero se presentarán los lineamientos (2009) y estándares de la educación religiosa (2022). Posteriormente, se analizarán e interpretarán los resultados de la encuesta aplicada a los estudiantes en lo concerniente al uso y apreciaciones sobre la Biblia. Por último, se realizará una confrontación de la información recabada en los dos momentos anteriores para concluir con algunas perspectivas de la apropiación y papel de la Biblia en los currículos de ERE.

Bing Xin (冰心) é uma escritora chinesa do século XX que começou a entrar oficialmente no mundo literário com a eclosão do Movimento de Quatro de Maio (五四运动). Em sua criação literária, nota-se a influência da cultura cristã, com o estudo e a imitação da narrativa da Bíblia lançando as bases para as primeiras técnicas artísticas de Bing Xin. Na Bíblia, há muitas alusões filosóficas e alguns substantivos próprios que através da propagação religiosa são usados para entrar no cotidiano das pessoas e, assim, se expressando nelas, Bing Xin acreditava que o conceito bíblico de “amar o próximo como a si mesmo” poderia se tornar a cura para a sociedade chinesa daquela época. Ela estava disposta a usar o espírito do amor fraternal contido na Bíblia, tornando o “amor” como núcleo de suas obras literárias, usando muitas palavras para louvar e adorar a Deus e lançar luz sobre as pessoas daquela época. Bing Xin desenvolveu sua própria visão do “amor” e estabeleceu sua “Filosofia do amor” (爱的哲学) escrevendo sobre três principais temas: amor materno, amor à natureza e o amor das crianças.

Este trabajo aborda el estudio de las fuentes del relato de Adán y Eva que se nos ha transmitido inserto en el capítulo IV (y en parte de los capítulos III y V) de la primera parte de la General Estoria (s. XIII) de Alfonso X el Sabio. Al margen de las fuentes conocidas por los especialistas, se han identificado dos nuevas (una latina y otra árabe) que fueron utilizadas por los colaboradores alfonsíes en la redacción de ciertos pasajes de naturaleza extrabíblica. Por otro lado, la versión castellana se contrasta con las traducciones gallegas y portuguesas que se llevaron a cabo en los siglos XIV y XV. Algunos elementos de la historia de Adán y Eva que aparecen en la crónica alfonsí se contextualizan también con algunos de los testimonios más influyentes del ciclo apócrifo de Adán.

En este trabajo se presenta un estado de la cuestión actualizado relativo a la materia bíblica procedente de la primera parte de la General Estoria de Alfonso X y traducida en el ámbito sociocultural gallego de mediados del siglo XIV, con el objetivo de incidir en la necesidad de retomar el análisis del estadio redaccional que transmite el principal testimonio de esta tradición textual (RBME Ms. O.I.1), así como de su contexto de producción y recepción, en particular en lo que concierne a la retraducción castellana (RBME Ms. Y.III.12) y a la tradición portuguesa conservada.

Comprender la relación entre Dios y su pueblo o entre Cristo y la Iglesia en clave conyugal es un lugar común en la tradición judeocristiana. La frecuencia de este imaginario matrimonial no acalla la pregunta por su origen ni por el hecho de que se recurra a ella con tanta frecuencia para referirse a una experiencia religiosa. Este artículo aborda la complejidad de la imagen nupcial y va a las raíces de su despliegue en la Biblia. Para ello, tras acercarnos a comprender mejor las metáforas como herramienta cognitiva, desgranaremos los motivos que facilitaban recurrir a la experiencia matrimonial para comprender la Alianza, entendiéndola como elemento esencial de la experiencia religiosa de Israel, y ofreceremos una rápida visión panorámica de su despliegue en la Escritura al rastrear la presencia del imaginario nupcial más allá de los pasajes en los que resulta evidente.

Environmental issues are on the agenda around the world; however, many conservative governments have developed erratic, inadequate, or even counterproductive policies on these issues. These governments typically have broad support from particular religious groups, reinforced by the dissemination of misinformation about environmental threats, especially through the Internet. It is proposed that, in order to establish sound environmental policy, science must have religion as an ally, so it must be demonstrated that religious texts indicate the need to harmonize with nature, especially in Christian belief groups. Science can make evidence-based information on environmental threats available, and religion can make its force and social energy available to help to mobilize appropriate environmental policy. [ABSTRACT FROM AUTHOR]

Copyright of Poznan Theological Studies / Poznanskie Studia Teologiczne is the property of Adam Mickiewicz University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Juridica Sciences / Roczniki Nauk Prawnych is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cuestiones Teológicas is the property of Cuestiones Teologicas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The subject of the article are Polish phraseological units which derive from the biblical quotation Łatwiej wielbłądowi przejść przez ucho igielne niż bogaczowi wejść do królestwa niebieskiego ('It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God'). The IT assisted research which is based on citations found in 4464 contextual records from 1693-2022 showed that the above quotation first appeared in the Polish language in the middle of the 16th century, and that by the end of the 17th century it was used in non-Biblical texts either as a quotation or a free paraphrase. Phraseological units which derive from it can be found in various texts as late as in the middle of the 19th century. The earliest are the comparative structures in the form of syntactically dependent expressions, or phrases which connote a sentence or a clause such as: (jest, było) łatwiej (łacniej) wielbłądowi (słoniowi) przejść (przeleźć, przekraść się, przecisnąć się, przedostać się) przez ucho igielne (igielne ucho) niż (aniżeli) [do something for someone, achieve something, accomplish something]; Łatwiej (prędzej) wielbłąd (słoń) przejdzie (przedostanie się, przeciśnie się, prześlizgnie się) przez ucho igielne niż (aniżeli) [someone does something, someone achieves something]. Later, the expression kto, co przejdzie - przechodzi, przecisnął się, przecisnęło się - przeciska się, etc., przez ucho igielne (igielne ucho) (+what) has got stabilized. First it meant that 'someone or something fulfilled severe conditions, met demanding requirements, endured a rigorous test'. In the course of time a new meaning was added: 'someone or something overcame obstacles or difficulties'; today the phrase is used in various texts as a polysemantic unit. The expression ucho igielne (+what) was the last one to be isolated - nowadays, its usage has two meanings: 1. 'a tiny place, narrow passage, tight gate, pass' and 2. 'careful selection, checkpoint, requirements or conditions imposed upon someone or something'. [ABSTRACT FROM AUTHOR]

This short biographical article on Charles Spurgeon essentially demonstrates that such a 'prince' of preaching emphasized three doctrines as pillars of his pulpit, namely Christ, the Scriptures, and absolute divine with a corollary, that is, his doctrine and practice on prayer. And that as for his praxis, the colossal preacher was a confessed Baptist, Orthodox and of Puritan ethics, as well as Evangelical in his pursuit and method. Such insignia were essentially responsible for the unusual utility of such a holy minister of Christ. [ABSTRACT FROM AUTHOR]

This article deals with the influence of postmodern thinking on the interpretation of the Bible, cutting out the investigation of preaching in evangelical churches in liquid times. Discuss the challenge of the church to proclaim the Scriptures as the Word of God, at a time when texts are used as a resource and written on instruments for personal purposes and interests. For this purpose, the article discusses the preacher's task based on expository preaching; reflects on the meaning of the biblical text as the 'Word of God' in its authorship; produces a reflection on the act of reading also in the church under the post-modern discourse; it presents authors such as Derrida, Ricoeur and Fish as postmodern hermeneuts and discusses beyond the risks of producing the meanings of the text for the purposes of the preacher, distorts the role of the scriptures as divine truth. The question that we intend to answer in this article is the following: under what risks does the evangelical preaching of the "church of this time" cross, insofar as they invert the place of the Bible, constructing meanings that meet their personal purposes? [ABSTRACT FROM AUTHOR]

Copyright of Revista Foco (Interdisciplinary Studies Journal) is the property of Revista Foco and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Social, political and economic crises, extreme droughts and floods, and rising sea levels are all part of the contemporary environmental crisis. Therefore, this article sought to clarify some causes of this crisis, which are closely related to a type of relationship between human beings and nature, a relationship that arose from the anthropocentric turning point in modernity. It aims to show that a hermeneutics of the Sacred Scriptures based on an anthropocentric perspective is unable to correctly interpret biblical texts. Firstly, it argues that the accounts of creation do not imply the dominion of nature, and its excessive exploitation, by human beings. Then, the article clarifies that the Sabbath system in the Bible, many centuries before environmentalists, already proposed a form of sustainability, ensuring natural resources for future generations and care for the entire creation. Finally, the results of the research point to the need for a new hermeneutic paradigm capable of interpreting the Bible no longer from an anthropocentric perspective, but from a perspective rooted in ecological consciousness. Therefore, it is not simply a superficial hermeneutic change, but a real paradigm shift. [ABSTRACT FROM AUTHOR]

In the book of the prophet Amos of the Septuagint there are two explicitly Messianic fragments, the first of which mentions the «anointed one» (Am 4:13), and the second «tabernacle of David» along with eschatological events associated with it (Am 9:11-12). However, other ancient versions of the Bible do not support the Septuagint (except for those dependent on it), which leads many researchers to look at the old Greek reading in Am 4:13 as a simple mistake of the translator or his misinterpretation of the original meaning of the text. At the same time, it cannot be said that in terms of interpretation, Masoretic reading provides more for understanding the book as a whole than that presented in the Septuagint. On the contrary, the use of structural analysis, which allows us to explore Am 4:13 by LXX in the context of parallel places within the book and its general eschatological storyline, creates a more coherent and clear picture associated with the archetypical confrontation of the «house of Jeroboam» and the «house of David» as embodiments of the sinful and righteous sides of Israel. The revelation of the «anointed one» in this regard turns out to be what heralds the end of the «house of Jeroboam» and opens up the prospect of judgment on Israel, but also its salvation in an eschatological perspective. The article consists of four main parts. The first of them examines the features of the Book of the Prophet Amos according to the Septuagint version as a translation, which allow us to draw preliminary conclusions about what may be the probable causes of discrepancies between the Hebrew and Greek texts. In the second part, the two Messianic fragments are analyzed mainly by their lexical composition, an analysis of specific discrepancies is carried out and ways of their interpretation are outlined. The third part is devoted to the explication of the eschatological line of the book. The fourth part establishes the place of the Messianic fragments and the parallel fragment Am 7:1-9 in the context of the eschatological content of this prophetic book as a whole.

Copyright of Studia Ecologiae et Bioethicae is the property of Uniwerystet Kardynala Stefana Wyznskiege w Warzawie and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Este artículo analiza los rasgos sintácticos de glosas romances aljamiadas que se encuentran en un glosario-comentario bíblico del s. xiii. Estos rasgos se analizan en comparación con los romanceamientos bíblicos medievales que son traducción del hebreo, así como con traducciones sefardíes posteriores a la expulsión de los judíos de la península ibérica, en particular con la Biblia de Ferrara. El análisis realizado sugiere que algunos rasgos coinciden con los romanceamientos, mientras que otros coinciden en mayor medida con una tradición distinta, que es la reflejada en la Biblia de Ferrara y otras traducciones bíblicas sefardíes.

En el pasado, el cristianismo servía para legitimar y expandir el dominio colonial. Si en el presente pretende ser utilizado como herramienta de liberación decolonial, necesita una transformación profunda y muchas veces dolorosa. La educación teológica en la universidad tiene una responsabilidad grande de apoyar este proceso de transformación y decolonización. Las teologías decoloniales emergentes en todo el mundo pueden servir como ejemplo y prueba de que esta transformación es posible. Para decolonizar la educación teológica europea se precisará detectar y deconstruir la colonialidad tanto de sus discursos, conceptos y epistemologías (3.1) como de sus estructuras de poder y modos de emplearlas (3.2). Es preciso prestar atención a las actitudes y los actos de resistencia que encuentra la teología en el ejercicio tanto de su enseñanza como de las prácticas eclesiales y asumirlas (3.3). Además, la educación teológica debe aprender de alternativas teológicas que se producen en todas las partes del mundo (3.4) para que pueda contribuir sinceramente a la liberación decolonial protagonizada por los pueblos anteriormente colonizados.

W artykule zostało omówione pochodzenie polskich jednostek frazeologicznych, oznaczających całkowitą ciemność (ciemności egipskie, ciemności kimeryjskie, ciemności zewnętrzne) w porównaniu do ich rosyjskich i angielskich odpowiedników, a także są przedstawione osobliwości ich znaczeń widziane przez pryzmat źródeł ich pochodzenia i tekstów różnych odmian.

Marginado en las páginas canónicas, siempre a la sombra de Rulfo, Cortázar o de su maestro Borges, sí parece claro que uno de los rasgos de estilo distintivos del mexicano Juan José Arreola, más allá de la fluidez de su prosa poética, su hermetismo intelectual o su peculiar tono irónico, es haber construido su discurso a través de la mezcla e interconexión de otros textos. Por otro lado, los guiños y referencias constantes a otros estilos y obras de diversa índole, nos servirán de base para configurar y comprender con mayor precisión el uso de los temas y motivos bíblicos en su obra ‘Bestiario’.

We propose to work on the topic of translating into Spanish some passages of the Holy Scriptures found in the dialogues of Juan de Valdés: the Dialogue of Christian Doctrine, the Dialogue of Language and the Christian Alphabet. Other translations of his sacred texts will also be taken into account, even if they are not dialogues, due to their importance in this topic: the Psalter, the Gospel of Saint Matthew, two Epistles of Saint Paul and the Cento dieci divine considerazioni. When, in the Catholic sphere, all translations of the Bible were still prohibited, we will study the strategies to «mask» said translations, and we will try to give a typology of all of them in the different texts studied. [ABSTRACT FROM AUTHOR]

We observe an ever-increasing role of religions in fighting the environmental crisis. Religious argumentation has enormous potential to shape the attitudes of the followers of religions. Applying this argumentation can significantly change attitudes towards the environment in the majority of the human population. Christianity and Islam together have over 4 billion followers. Here, we present seven common Biblical and Quranic issues that are key to human attitudes to nature. The conducted analysis leads to a surprising conclusion. The Bible and Quran similarly encourage their followers to build harmonious relations with the natural world. [ABSTRACT FROM AUTHOR]

The historical reception of the Bible in Latin America and the Caribbean has a tradition. Whether the Bible was a mechanism of liberation or domination depended on the hermeneutical interests of its interpreters, just as it happens nowadays. Outside the continent, is better known the political reading of the Bible between the 60's and 80's of the 20th Century. Nevertheless, the previous secular reality reaches a continuous and consistent trajectory. From the beginning of the (dis)encounter of these two cultures, of the indigenous people and the conquerors (1492), until the preludes of the Second Vatican Council (1962), the Bible played an essential role in the evangelization of the continent. According to several studies, this was a huge movement of oppression and extermination of indigenous people. For some other investigations there were evident abuses and slavery systems. Yet there were also insights and contributions such as the path of inculturation, possibilities for the development of Latin America and the Caribbean, thanks to contact with Europe. In addition, if Christianity is lived in the region today, it is thanks to the reception of the faith by the first population. In spite of such evidence, there still are intends to portray the evangelization process as a generous and peaceful spiritual mission, in which the indigenous people assumed, without major difficulties, the Christian faith. The review of this journey reveals, in the midst of vicissitudes, discussions, injustices, conversions and new bets, a biblical era with notable formative experiences. At first, the gestures and, then the catechisms and sermons, the passage through the theater and the rudiments of school proposals. The efforts of biblical interpreters, translators and pastoralists; that paved the way for the Bible as a key to reading this reality, until reaching academic and popular publications. Social projects focused on evangelization, literacy and the promotion of communities; as mature results of the 20th Century, at the beginning of Council Vatican II. [ABSTRACT FROM AUTHOR]

What about a biblical book that remains at once unfamiliar and urgent? The Book of Song of Songs fits that description perfectly. Erotic, embarrassing and breathless, its pages hide precious contributions to the reflection of sexuality in general and specifically, of women. Contrary to popular belief, sexuality is not constituted by innate emotions. However, the social constructions for men and women are significantly different. The expectations that guide female sexual behaviour are not only specific, but also restrictive. In a society governed by androcentric guidelines, women's sexuality has often not received attention in itself, but always in a mediated way. In times when conservatism and moralism resonate as biblical and Christian orthodoxy, this text emerges as an ode to the fullness of sexuality. What does a book like Song of Songs have to say in the face of these scenarios? What kind of hermeneutics is capable of allowing this text to speak unimpeded and relevantly? One of the great contributions of the Book of Song of Songs lies in the fact that the body is affirmed as a source of pleasure and a space for creativity that reflects human wholeness: personality and emotions, and thus rescues the true nature of what sex is, whose delight every woman can now experience, and this is what this article intends to demonstrate. [ABSTRACT FROM AUTHOR]

Como objetivo de investigación se analizaron transepistemes de la decolonialidad planetaria en Las Sagradas Escrituras como justicia transmetódica. La deconstrucción rizomática hace escena como el transmétodo de la pesquisa. En la reconstrucción, liberación es un transepisteme de la decolonialidad planetaria en las Sagradas Escrituras; pues nos compaginamos en unión cristiana de una coalición de alto nivel cogitativo: decolonialidad planetaria-complejidad como liberadora del ser humano, en una identidad decolonial planetaria que lo hace accionador como ciudadano planetario que se imprime en su liberación. El ser humano es creación de Dios, con una tierra maravillosa acomodada por Dios para habitarla, el universo entero; que debemos salvaguardar; es un transepisteme de la decolonialidad planetaria en las Sagradas Escrituras. La identidad decolonial planetaria del ser humano es profundamente autoética en su responsabilidad social y altamente ecosófica, esa concepción es soberanamente cristiana, un transepisteme de la decolonialidad planetaria en las Sagradas Escrituras. [ABSTRACT FROM AUTHOR]

This paper presents a narrative analysis of the Passion in the Gospel of Mark with a view to an aesthetic interpretation. The classical method of literary studies is used to analyze this narrative. The purpose of this study is to read the Passion narrative from an analysis of the text as an aesthetic artifact and from its poetic configuration, because we consider that in the aesthetic shock there is also a religious experience with its own theological content. A state of the art is presented with respect to the latest theological and literary research with respect to the Passion narrative and, when necessary, the research refers to the historical discoveries that have been made by the most prominent specialists in Mark. Thus, it is discovered that in this text it is impossible to separate the aesthetics from the theological message and that in the form of the work there is a deep content. [ABSTRACT FROM AUTHOR]

Copyright of Letras (0326-3363) is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Hojas y Hablas is the property of Fundacion Universitaria Monserrate - Unimonserrate and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)