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Jana Holland NT April 30, Santa Biblia; The Bible Through Hispanic Eyes By Justo L Gonzalez Justo L Gonzalez is a Cuban-American Methodist. Get Instant Access to Santa Biblia De Estudio Rvr (50) By Zondervan # a88fee EBOOK EPUB. KINDLE PDF. Read Download Online. Santa Biblia Ntv Edicin Personal Letra Grande Duotono Spanish Edition please fill out registration form to access in our databases. Summary: Ebook Pdf Santa.
Gonzalez paints the picture of a people who read the Bible from a paradigm of margin and poverty, as mestizaje, mulatez, alien and exiles, and in solidarity with one another. The landowner pays them what they justly need and justly deserve, not what society, with its twisted understanding of justice, would pay them. In Matthew 5: Although marginality and poverty tend to go hand in hand, Gonzalez asks, what does the Bible say when reading from the perspective of the poor? For example, Gonzalez looks to the story of Joseph, who was also an alien in another land. The first being marginality.
Like a true thinker he weaves story, wisdom, and proposition together to explain that it is not the texts that err, but their interpreters. He suggests that reading is a dialogue between the text and the reader. It is not only the text that speaks and the reader who listens, but also the reader who asks questions of the text, and the text responds.
And not just that, but that throughout the life of the church the Bible has proven itself worthy of that authority; that when the church addresses it, it, in turn, addresses the church with authority. Gonzalez uses the writing technic of Negative-positive restatement, to achieve emphasis by stating his idea about perspective twice, first in negative terms and then in positive terms.
He explains that when a society takes on one perspective as the baseline that all other perspectives become contextual. For instance, in North America, a white male perspective to be generally considered human or normal, thus all other perspectives are peripheral.
This can lead to fragmentation as any theology that claims to be universal is by definition sectarian and divisive—even if it is what the church has traditionally taken as normative and universal. This slipper slop would lead to a radical solipsism in which no dialog is possible.
He suggests that while we may certainly see a myriad of differences, we would all still be speaking of a single landscape, a common text. Wisely, Gonzales encourages that the conversation is not about our varying perspective, important as they are.
Rather, our conversation is about the landscape, and how it illumines from each of our various vantage points. Although, he is smart to disclose that not all Latinos have the same experience, thus not all readings through Hispanic eyes are alike. None the less, he does identify five paradigms of perspective that most Hispanics experience in a North American context.
The first being marginality. This is the experience of standing outside of the center. Gonzalez does note that understanding marginality is complex in that most of us stand at the margin in some relationship and at the center in others.
The author gives several biblical examples to show how this perspective looks to the Hispanic. In Matthew 5: However, that is not what the text says. Rather, the text says that if we remember that our sister or brother has something against us, WE must Go and be reconciled.
Marginality, he concludes has given him a suspicion about any interpretation that suggests that inner repentance is enough. It taught him that the marginal have to wait for those at the center to come and offer reconciliation and reparation. However, this text does not say that those in the margin must be!
And finally, it taught him that marginality is relative. Thus, what a paradigm of marginality teaches in this passage are action and humility. The second paradigm that the author identifies is that of Poverty. Although marginality and poverty tend to go hand in hand, Gonzalez asks, what does the Bible say when reading from the perspective of the poor? Scholars have noted that the parables of Jesus speak mostly of two social classes.
The rich landowner, and the poor peasant, servant, or day laborer. Sherwin-White, Yet, he says, most interpretation is done from a middle-class perspective. The story as told by Jesus involves a landowner and labors. The landowner goes early in the morning and hires a few day laborers. He offers to play them one days wage, they agree and set off to work. Throughout the day the landowner hires more and more laborers, with a final laborer near the end of the day.
The landowner pays them all a days wage. Or is your eye envious because I am generous? In contrast, when the parable is read by poor Hispanic churches it is read as an act of supreme justice. These are people who immediately identify with the laborers,! They know that those in the story who was hired at the end of the day were not at fault in not having found work earlier.
They were actually standing there all day, hoping against hope that someone would hire them. The fact that no one did does not lessen the fact that they too need a days wage in order to eat and provide shelter. The landowner pays them what they justly need and justly deserve, not what society, with its twisted understanding of justice, would pay them.
He is full of compassion and He is in the business of tearing down warped philosophies set up against the cross and all that that it stands for, as we should also be.
The third paradigm helps the reader understand the cultural history and background of the Hispanic, as one who originated from more than one parent group, thus known as Mestizaje and Mulatez, or mixed—breeds and all that goes with it. The fourth paradigm is that of seeing the Scriptures through the lens of the exile or alien.
In this chapter, Gonzalez fluctuates between speaking to the reader who is not Hispanic and to those who are. He suggests that those who see through this lens would identify with the story of the Exodus and that of the Psalmist.
The size is great, the product is good but the letters are very small and the verses are poorly translated, contains accents in words that do not carry.
Words are too small for an elder to read. I can find the product for less price. Good quality, great bargain but fonts too small, even wearing glasses. I rehomed it to prison ministries. Learn more - opens in a new window or tab.
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