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Melita Theologica 57-2 2006.Pdf w'~'''<:;';:'''"~:<'::'' M EL I TA l(::;~'" ':~~;?,:~\ [~:!········A··.:;~ \"-",', '/ TH ,~:, ,:~:.:~ c:" ;' ~.'?::;:'~// EO LOG I '~~'~.", \:~~~,~,;~;,.:~:'>~ The Review of the Faculty of Theology and the Theology Students' Association Malta Contemporary Society's Threat to Sacramentality - Sean Edward Kinsella 3 What are the outstanding problems and challenges that confront contemporary Bible interpretation and translation in Africa? - Aloo Osotsi Mojola 7 Inspiration, Authority and Hermeneutics - Kuo-Wei Peng 23 Translating ODtOC; in 2 John 7 - Anthony Abela 55 Familiaris consortia - Impasse or Inspiration for a Contemporary Theology of Marriage and the Family? - Thomas Knieps-Port le Roi 63 Book Review - Anthony Abela 79 No. 2 2006 Vol. 57 MELITA THEOLOGICA ISSN 1012-9588 Published biannually since March 1947, treating Dogmatic and Moral Theology, Fundamental Theology, Holy Scripture, Canon Law, Spiritual Theology, Liturgy, Patrology, Ecclesiastical History; Christian Books and Articles are accepted for reviewing. EDITORIAL BOARD Rev Dr Anthony Abela (Editor) Rev Dr Hector Sceni Jonathan Farrugia (Admin.) Anthony Paul Fitzpatrick (Ass. Admin.) Articles for publication should be sent to: The Editor Melita Theologica Faculty of Theology University of Malta Msida MSD 04 Malta Subscriptions and all other communications are to be addressed to: Melita Theologica Theology Students' Association clo Foundation for Theological Studies Tal-Virtu, Rabat RBT 09 - Malta e-mail: [email protected] Annual Subscription: . Local: Lm4.00 Foreign: US$27.00 Typsetting and Printing: Veritas Press, Zabbar Logo created by: Br Ivan Scicluna O.F.M. Cap. © Copyright: The Faculty of Theology and the Theology Students' Associa­ tion, Malta 2003 Contemporary Society's Threat to Sacramentality Sean Edward Kinsella Nature loves to hide Herakleitos, The Fragments [Diels, 123; Bywater, 10] A significant threat to sacramentality, to the sense of the sacred [sacrare, "to make holy"], that contemporary society poses to both religious thought and expression is its denial or mitigation of the numinous quality of human experience. The sense that one moves in a constant encounter - a dance, really - with that which is not entirely known and which cannot fully be expressed is a sense increasingly dulled. The sense of the numinos, the holy, the mysterious inenarrability of the divine, has been seriously compromised by a contemporary approach to religious experience that is forensic [in that it cuts open a body to see how it works]; reductionist [in that if it cannot be easily explained in materialistic terms, then it is dismissed]; and mechanistic [in that actions are understood in a manner divorced from their meaning]. The sacramental experience of the human person is forever between two relationships: the relation of the human person to God [religion] and the relation of God to the human person [revelation].' Religion means to connect [religo, "to tie," "to fasten"] but revelation means to reveal [in the Greek, apokalypsis, "to uncover," "to unveil"]; which is of interest because it is a definition which suggests its antithesis. To reveal a truth presupposes that such a truth is concealed: to speak of a revelation is to indicate that something once unknown is now made known. 1. After Jean Cardinal Danielou. "Christianity and non-Christian Religions" in T. Patrick Burke (ed.), The Word in History, Sheed and Ward; New York 1966,91. As Lactantius, for example, noted in this context, "we are created on this condition, that we pay just and due obedience to God who created us, that we should know and follow Him alone. We are bound and tied to God by this chain of piety; from which religion itself received its name" [Divine institutions, ry.28; in the translation ofWilliam Fletcher in the Ante-Nicene Fathers, Volume 7 (reprinted, Hendrickson; Peabody 1994), 131]. 4 Sean Edward Kinsella The very word sacrament carries in our understanding both of these meanings. It is mysterion: the visible revelation, the physical sign [sacramentum], of an invisible grace, a hidden reality [mysteriumV The complementary tension, the synergy, between these two meanings is well articulated in the words of the Apostle: For what can be known about God is perfectly plain to them, since God has made it plain to them: ever since the creation of the world, the invisible existence of God and His everlasting power have been clearly seen by the mind's understanding of created things.3 The hiddenness of God ["Truly, You are a God Who conceals Himself," Isaiah 45, 15] is the hiddenness of mystery. It is the unknowability ["Since the light had been so dazzling that I was blind," Acts 22,11] of the divine, whose fullness forever exceeds the capacity of our sight. Yet, God reveals Himself to us, He "has made it plain" to us, He makes Himself known to us through creation; itself both mystery and revelation. The bread and wine both are, and are not, because as mysteria they are truths both concealed and revealed. Sacramentality is such a connectedness. It is the sight and smell, taste and feel, of human experience which seems always to suggest more than what is materially apparent. It is not, perhaps, too much to say that sacramentality is touch. It is the saliva and earth mixed together that restores to us our vision.4 Connectedness is touch and touch is what makes community. To the question, "Who is my neighbour?", the answer is always "Whom do you touch?". The impetus, however, for that touch, that source of community, is not religion; it is revelation: That is the revelation of God's love for us, that God sent His only Son into the world that we might have life through Him. Love consists in this: it is not we who loved God, but God Who loved us and sent His Son to expiate our sins. My dear friends, if God loved 2. Cf. Catechism of the Catholic Church United States Catholic Conference, Washington,' 1997, 204, No. 774. 3. Romans 1,20. One is reminded of the observation of Anaxagoras. that "Appearances are a glimpse of the unseen" [Quoted in Philip Wheelwright (ed.). The Presocratics. Macmillan, New York 1996. 160]. 4. Cf. John 9,6. Contemporary Society's Threat to Sacramentality 5 us so much, we too should love each other, No one has seen God, but as long as we love each other God remains in us and His love comes to perfection in us. 5 That love, that mystery which is God's revelation - that mystery which is Trinity, which is community, which is love - is precisely what enables community and makes manifest connectedness. Contemporary ideas about uman relations insist on what is seen, and easily demonstrable, and superficially comprehensible, but in this vain insistence mystery is lost. Paradoxically,6 mystery makes community and in denying mystery, community becomes impossible. 44144, Lakeview Drive, El Macero, CA 95618 United States 5. John 4,9-12. In his Joannis evangeliulIl tractall/s, Augustine considers this very point: "Love brings about the keeping of His commandments; but does the keeping of His commandments bring about love? Who can doubt that it is love which precedes? For he has no true ground for keeping the commandments who is destitute of love .... It is not, then, for the purpose of awakening His love to us that we first keep His commandments; but this, that unless He loves us, we cannot keep His commandments" [On the Gospel ofJohn, LXXXII.3; in the translation of John Gibb ad James Innes in the Nicene ·and Post-Nicene Fathers, First Series, Volume 7 (reprinted, Hendrickson; Peabody 1994),3411. See here also Titus 3,4-6. 6. As Lao Tzu remarked in the Tao Te Ching, "The truth often sounds paradoxical" [Chapter 78; in the translation of Gia-fu Feng and lane English, Vintage; New York 1989, 80]. Paradox, Maisie Ward suggests in her biography of G.K. Chesterton, "must be of the nature of things because of God's infinity and the limitations of the world and of man's mind" [Gilbert Keith Clzesterton, Sheed and Ward; New York: 1943, 155]. The juxtaposition of apparent contradictions, Ward continues, often indicates a greater truth which would otherwise be neglected or go unnoticed. One is naturally reminded on this point of the often startling images used by Jesus to describe, for example, the kingdom of heaven: that it is like a mustard seed (Matthew 13,31); that prostitutes and tax collectors shall enter into it before the priests and elders (Mtthew 21,31); or, even, that it "suffereth violence, and the violent bear it away" (Matthew 11,12; cf. The Gospel of Thomas, logion 98). The teaching of Jesus is replete with paradox (e.g. that the first shall be last; that the least shall be greatest; that to lose is to find). What are the outstanding problems and challenges that confront contemporary Bible interpretation and Translation in Africa?* Aloo Osotsi Mojola 1 The challenge of the African Babel of languages: Africa's languages and dialects number around two thousand or a little more, which is about one third of the world's six thousand or so languages. The figure of 2000 is only a rough figure. It is not easy to tell what constitutes a language and what constitutes a dialect. This in itself is a real challenge in determining the language of translation and just how far it extends. We will take it up later as a serious challenge that confronts contemporary interpreters and translators of the Bible in Africa. Africa's 2000 or so languages are divided into four major language families - the Niger Congo with about 1436 languages of which around 500 or so are of the Bantu sub-family; the Afro-asiatic with about 371 languages, the Nilo-saharan with about 196, and the Khoisan with about 35.
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