scholarly journals Semiotyczne ograniczenia zakresu modernizacji dawnych przekładów biblijnych

2019 ◽  
Vol 25 (2) ◽  
pp. 31-44
Author(s):  
Henryk Duda
Keyword(s):  
Natural Language ◽  
20Th Century ◽  
Specific System ◽  
Religious Texts ◽  
Natural Language Text ◽  
The Bible ◽  
System A ◽  
Religious Text ◽  
The Reformation ◽  
Catholic Churches

The most important translations of the Bible into Polish, i.e. the Catholic Jakub Wujek Bible (1599) and the Protestant Gdańsk Bible (1632) were written at the end of the reformation period and were renewed and used in catholic churches and protestant communities until the first half of the 20th century. The reprints were systematically updated. In the 20th century the need to translate again the Holy Scripture into Polish was recognized. There were a few attempts at that in the second half of the previous century. They were always accompanied by heated debates which referred to the need of new translations as well the ways translators adopted to render in Polish selected books, sentences or even words. A religious text functions in a specific system of a higher level, i.e. religion. Religion is understood here as a culture text according to the Tartu-Moscow Semiotic School. Owing to this interpretation, religion has its own language built onto natural language. Text in natural language constitutes only a fragment of a bigger sign entity. To put it most simply, since a natural text is a subcomponent of a semiotic religious text, any change introduced in the former disrupts the coherence of cultural meaning on a higher level. Because of “a secondary modeling system” (a term coined by Yuri M. Lotman) the language of religious texts is always a bit archaic. This very modeling system prevents the propellers of modernization from a more thorough linguistic update of old biblical translations in Poland and, more often than not, does not let translators depart too far from the translation tradition.    Translated by Agnieszka Bryła-Cruz

scholarly journals Semiotic Limitations in the Modernization of Old Translations of the Bible

2020 ◽  
Vol 38 (2) ◽  
pp. 52-69
Author(s):  
H. Duda
Keyword(s):  
Natural Language ◽  
Specific System ◽  
Religious Texts ◽  
Natural Language Text ◽  
The Bible ◽  
System A ◽  
Religious Text ◽  
The Reformation ◽  
Catholic Churches ◽  
Language Text

The most important translations of the Bible into Polish, i.e. the Catholic Jakub Wujek Bible (1599) and the Protestant Gdańsk Bible (1632) were written at the end of the reformation period and were renewed and used in catholic churches and protestant communities until the first half of the 20 th century. The reprints were systematically updated. In the 20 th century the need to translate again the Holy Scripture into Polish was recognized. There were a few attempts at that in the second half of the previous century. They were always accompanied by heated debates which referred to the need of new translations as well the ways translators adopted to render in Polish selected books, sentences or even words. A religious text functions in a specific system of a higher level, i.e. religion. Religion is understood here as a culture text according to the Tartu-Moscow Semiotic School. Owing to this interpretation, religion has its own language built onto natural language. Text in natural language constitutes only a fragment of a bigger sign entity. To put it most simply, since a natural text is a subcomponent of a semiotic religious text, any change introduced in the former disrupts the coherence of cultural meaning on a higher level. Because of “a secondary modeling system” (a term coined by Yuri M. Lotman) the language of religious texts is always a bit archaic. This very modeling system prevents the propellers of modernization from a more thorough linguistic update of old biblical translations in Poland and, more often than not, does not let translators depart too far from the translation tradition.

“he is bothyn modyr, broþyr, & syster vn-to me”

2014 ◽  
Vol 94 (3) ◽  
pp. 297-315
Author(s):  
Beth Allison Barr
Keyword(s):  
Seventeenth Century ◽  
Sixteenth Century ◽  
Early Modern ◽  
Role Models ◽  
Late Medieval ◽  
Religious Texts ◽  
The Bible ◽  
The Reformation ◽  
Biblical Texts ◽  
The Church

Examining recent claims that the early modern Bible served as an empowering force for women, this article draws evidence from English sermons designed for quotidinal lay instruction—such as the late medieval sermons of Festial, the sixteenth-century Tudor Homilies, and the seventeenth-century sermons of William Gouge and Benjamin Keach. As didactic religious texts written and delivered by men but also heard and read by women, sermons reveal how preachers rhetorically shaped the contours of women’s agency. Late medieval sermons include women specifically in scripture and authorize women through biblical role models as actively participating within the church. Conversely, early modern sermons were less likely to add women into scripture and more likely to use scripture to limit women by their domestic identities. Thus, through their approaches to biblical texts, medieval preachers present women as more visible and active agents whereas early modern preachers present women as less visible and more limited in their roles—thereby presenting a more complex story of how the Bible affected women across the Reformation.

SEJARAH KONFLIK KEBANGKITAN ISLAM DI MINANGKABAU: Sebuah Tinjauan Awal Terhadap Proses Kemunculannya

2018 ◽  
pp. 33-48
Author(s):  
Ihsan Sanusi
Keyword(s):  
Human Life ◽  
Initial Period ◽  
Analysis Model ◽  
Islamic Revival ◽  
Religious Texts ◽  
Interactive Analysis ◽  
The Past ◽  
The Reformation ◽  
History Of ◽  
Correct Understanding

This article in principle wants to examine the history of the emergence of the conflict of Islamic revival in Minangkabau starting from the Paderi Movement to the Youth in Minangkabau. Especially in the initial period, namely the Padri movement, there was a tragedy of violence (radicalism) that accompanied it. This study becomes important, because after all the reformation of Islam began to be realized by reforming human life in the world. Both in terms of thought with the effort to restore the correct understanding of religion as it should, from the side of the practice of religion, namely by reforming deviant practices and adapted to the instructions of the religious texts (al-Qur'an and sunnah), and also from the side of strengthening power religion. In this case the research will be directed to the efforts of renewal by the Padri to the Youth towards the Islamic community in Minangkabau. To discuss this problem used historical research methods. Through this method, it is tested and analyzed critically the records and relics of the past. In analyzing the data in this research basically used approach or interactive analysis model by Miles and Huberman. In this analysis model, the three components of the analysis are data reduction, data presentation, and conclusion drawing or verification, the activity is carried out in an interactive form with the process of collecting data as a process that continues, repeats, and continues to form acycle.

Black Books and Brownies

2018 ◽  
Author(s):  
Alison Milbank
Keyword(s):  
Historical Change ◽  
Religious Change ◽  
The Novel ◽  
Black Book ◽  
James Hogg ◽  
The Bible ◽  
The Reformation ◽  
The Future

Scottish fiction about the Reformation is concerned with the mechanics of historical change, which are rendered through a series of enchanted books and people discussed in Chapter 8. In the novel, The Monastery, describing the Dissolution and Reformation, Scott gothicizes the Bible as a magic book and the White Lady as its guardian to dramatize the mysterious nature of religious change, the dependence of the future on a Gothic past, and the need for interpretation. In Old Mortality, Scott’s protagonist escapes the frozen dualities of Covenanter and Claverhouse, revealing historical change itself as problematic in Humean terms and requiring a leap of faith. James Hogg contests this presentation of the Covenanters by re-enchanting them as supposed brownies, as mediators of history and nature, and in his Three Perils of Man reprises Scott’s wizard Michael Scott pitted against Roger Bacon and his ‘black book’ the Bible to present the Reformation as an eternal reality.

Presbyterian Preaching

2019 ◽  
pp. 506-523
Author(s):  
Thomas G. Long
Keyword(s):  
Digital Media ◽  
Emotional Experience ◽  
New School ◽  
Intellectual Content ◽  
The Bible ◽  
The Reformation ◽  
Korean Presbyterian ◽  
Early Expression ◽  
History Of ◽  
School Conflict

Presbyterian preaching grew from roots in the Reformation, particularly the Calvinist wing. The fullest early expression of the character of Presbyterian preaching is in the Westminster Standards, documents produced in England by an assembly of Calvinist clergy and laymen in the mid-seventeenth century. These documents described the key qualities of Reformed, and thus Presbyterian, preaching: sermons grounded in the Bible, containing significant doctrinal content, and aimed at teaching and edifying congregants.The authors of the Westminster Standards prescribed preaching that was substantive and lively, filled with biblical and doctrinal content, and touched the hearts of hearers. Throughout the history of Presbyterian preaching, however, these twin goals were often difficult to attain. This tension between intellectual, content-centered preaching and more emotional, experience-centered preaching among Presbyterian is evident in such events as the Old Side–New Side controversy in the mid-1700s and the Old School–New School conflict from 1837 to 1869 (both in America), in Scottish Presbyterian preaching in the early nineteenth century, and in Korean Presbyterian preaching during the end of the twentieth and the beginning of the twentieth century.Today as many Presbyterian preachers use digital media and conversational-style sermons, a strong desire continues for preaching that is clear, deeply theological and biblical, impassioned, and relevant.

Morality Classification in Natural Language Text

2020 ◽  
pp. 1-1
Author(s):  
Matheus C. Pavan ◽  
Vitor G. Santos ◽  
Alex G. J. Lan ◽  
Joao Martins ◽  
Wesley Ramos Santos ◽  
...  
Keyword(s):  
Natural Language ◽  
Natural Language Text ◽  
Language Text

Le prologue du livre de Ben Sirach le Sage et la traduction des écrits sacrés

Babel ◽  
1998 ◽  
Vol 44 (2) ◽  
pp. 139-149
Author(s):  
Bruno Rochette
Keyword(s):  
Word Order ◽  
Theory And Practice ◽  
Modern Theory ◽  
Original Text ◽  
Religious Texts ◽  
The Bible ◽  
Religious Writings ◽  
Corpus Hermeticum

Abstract Examining the prologue to the Greek Ben Sirach, this article tries to describe how the Greek translators of religious texts perceive the difficulties and the limits of their task. Conscious of the changes resulting from the passage of one language to another, they conceive their work as inspired by God. Therefore the work translated does not appear as a simple translation mechanically done, but as a new text reflecting the conception of the inspired translator whose faith is the warrant for the quality and accuracy of the translation. Two other comments on translation are taken into account : Corpus Hermeticum XVI and the Letter of Pseudo-Aristeas on the translation of the Septuagint. The examination of these texts leads to the conclusion that ancient translators of religious writings strove to show the vision of truth as they saw it in the original text to the new audience using another language. This conception of translating will be followed by Latin translators adopting, like Hieronymus, the principle of literality for the translation of the Bible, since in the Holy Scripture even the word order is mystery, as the Father says. A comparison with the modern theory and practice of translation of religious texts is also instructive for the modern translator. It can incite him to be careful of the likelihood of changing the sense of the original he is translating. Résumé En examinant le prologue de la version grecque du livre de Ben Sirach le Sage, cet article décrit comment les traducteurs grecs de textes religieux perçoivent les difficultés et les limites de leur tâche. Conscients des changements consécutifs au passage d'une langue à l'autre, ils conçoivent leur travail comme inspiré par Dieu. Par conséquent, l'oeuvre traduite n'apparaît pas comme une simple traduction, réalisée mécaniquement, mais comme un nouveau texte reflétant la conception du traducteur inspiré. Sa foi est le garant de la qualité et de l'exactitude de la traduction. Deux autres commentaires sur la traduction sont pris en compte : Corpus Hermeticum XVI et la Lettre du Pseudo-Aristée sur la Septante. L'examen de ces textes conduit à la conclusion que les traducteurs anciencs de textes religieux se sont efforcés de montrer à un public nouveau parlant une autre langue la vision de la vérité telle qu'ils la perçoivent dans le texte original. Cette manière de concevoir la traduction sera suivie par les traducteurs latins qui adoptent, comme Jérôme, le principe de littéralité pour la traduction de la Bible, car, dans l'Écriture Sainte, meme l'ordre des mots est mystère, comme le dit le Père. Une comparaison avec la théorie et la pratique moderne de la traduction de textes sacrés peut aussi etre instructive pour le traducteur d'aujourd'hui. Elle devrait l'inciter à etre attentif à la probabilité de changer le sens de l'original qu'il traduit.

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