Transmisión e interpretación del Nuevo Testamento. Diálogo desde la traducción
One of the risks of the theologian is the desire of “domesticating” the biblical text, assuming unconsciously that we have the original autographs. The historical-critical method and, specifically, textual criticism as its starting point, functions as a permanent reminder to avoid falling into this...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | Spanish |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
[publisher not identified]
[2019]
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| In: |
Teología y vida
Year: 2019, Volume: 60, Issue: 1, Pages: 41-68 |
| IxTheo Classification: | HC New Testament |
| Further subjects: | B
Textual Criticism
B New Philology B Latin Translations B New Testament |
| Online Access: |
Volltext (doi) Volltext (kostenfrei) |
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| 520 | |a One of the risks of the theologian is the desire of “domesticating” the biblical text, assuming unconsciously that we have the original autographs. The historical-critical method and, specifically, textual criticism as its starting point, functions as a permanent reminder to avoid falling into this trap. The “New Philology”, the culture manuscript and the new approaches to New Testament textual criticism show that in the impossibility of reaching the original text we need to analyse each of the manuscripts as testimonies of a “living text”. Latin translations are an example of this vitality. They manifest how the text escapes reductionism and cannot be separated from the community of faith in which it is born. | ||
| 520 | |a Uno de los riesgos del quehacer teológico es querer “domesticar” el texto bíblico, asumiendo inconscientemente que disponemos de los autógrafos originales. El método histórico-crítico y en concreto la crítica textual como su punto de partida sirve de recordatorio permanente para evitar caer en esa trampa. La “Nueva Filología”, la cultura manuscrita y las nuevas aproximaciones a la crítica textual neotestamentaria muestran que ante la imposibilidad de alcanzar el texto original necesitamos de cada uno de los manuscritos como testimonios de un texto “siempre vivo”. Las traducciones latinas son un ejemplo de esta vitalidad. Manifiestan cómo el texto escapa todo reduccionismo y no es separable de la comunidad de fe en que ha nacido. | ||
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