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00:00Okay, let's now look at the critique of literary genres.
00:27Genre criticism identifies the types of literary genres involved in a biblical text in order to understand the author's progression and intention from a morphological point of view, that is, from its form.
00:45We can say that literary genres are large literary molds where narratives of different kinds are found to give a certain tone to what the author wants to talk about and say.
00:59We have different literary genres.
01:04I am speaking here practically of the literary genres of the New Testament.
01:11There are many more in the Old Testament as well, but since we have focused all our study of the Bible on the New Testament, we will only talk a little about these genres.
01:24Within the genres, we have the historical genre, and within the historical genre we have the gospels, which is a historical genre, but the gospel genre is a particular one.
01:39There we would have the four gospels, yes, it is a particular genre, it is written in a particular way, it is clearly determined.
01:48And there is another historical genre, the story of the apostles, which is also very particular and contains elements that are specific to this genre.
01:55We have others that are the epistles or letters, it is the epistolary genre, these we have the letters of Saint Paul, the epistles, we have the letters of Peter, we have the letter of James, the letters of John.
02:13We have there, there is a genre, recently it has entered as a different genre, which would be the letter to the Hebrews, which was originally thought to be a letter from Paul,
02:26But today, critics tell us that it is not really a letter, but rather an exhortation.
02:36Some describe it as a homily, a great parenetic homily or an exhortative homily, in which he explains the whole subject of the priesthood of Christ.
02:48addressed primarily, as the letter states, to the Hebrews.
02:52It is known as the Letter to the Hebrews, but today we would perhaps have to remove it from the epistolary genre and place it in a homiletic genre, wouldn't we?
03:01And then we have another great section which is the apocalyptic genre.
03:07We have apocalyptic genres there, not only in the apocalypse we have apocalyptic genres.
03:14In the gospels, we have some sections, especially in Matthew, that are also called, or are known as, apologetic sections.
03:26We conclude with the term "critique of forms".
03:31Form criticism does more than determine the literary genre of this fragment of the Bible.
03:39It not only establishes whether it is a hymn, a story, a proverb, a poem, but also attempts to trace the history of a story or saying even before it was written.
03:55According to the critics, they are observing which sociological forces have modified the text.
04:06As a literary and sociological discipline, form criticism reconstructs the socioculture of the biblical text.
04:15and from there he reinterprets the text based on that reconstruction.
04:21The context of a text is called the Sitzin Leven, that is, a particular life situation.
04:30This situation in life is fundamental to the critique of forms,
04:35because it is assumed that there is a direct relationship between the forms of biblical texts
04:41and sociocultural institutions, whether cultural, legal, or even ethnic.
04:49I would like to illustrate this a little with the song of the Virgin Mary.
04:55We find this song in the text of Luke.
04:58This text, as the criticism of its forms attests, is a hymn
05:04which Luke gathers from the Christian community and ends up putting on Mary's lips.
05:11This is not always the case.
05:13In other words, the critique of forms and the tracing of origins may not always be true.
05:19because it involves elements that only the authors possess.
05:22In this case of the Virgin's song,
05:25There are many testimonies from scholars who refer to this Christian song
05:30which comes not directly from the Virgin, but from the people
05:35and that Luke includes it when he is putting together his gospel,
05:40He attributes it to the Virgin Mary, because he thinks she is the model for every Christian.
05:46And this allows the text we are studying,
05:50we cannot make it our own, we cannot appropriate it.
05:52In other words, each of us can recite it as our own.
05:56My soul glorifies the Lord, my soul.
05:59I, Father Ernesto, am telling you this.
06:02My soul glorifies the Lord and my spirit rejoices in his presence.
06:06It is not something fundamentally historical, but rather something that the community recited.
06:12But Luke, who proposes the Virgin Mary as the perfect model of the Christian,
06:18Well, he puts that hymn on the lips of the Virgin Mary.
06:24Now, is that so?
06:27Is it a hymn that Luke finds and puts on the lips of the Virgin Mary?
06:34Or is it indeed something that the Virgin Mary mentions to Luke?
06:40What is this prayer he says when he visits his cousin?
06:43Textual criticism and formal criticism, literary criticism,
06:49It suggests rather that, well, what actually appears to be most certain
06:57It is indeed a song of the Christian community
07:01which Luke puts on Mary's lips so that we can all recite it.
07:06But we need to have this understanding of what the evangelist Luke is trying to convey.
07:13We were talking about the connecting threads, and one of Lucas's connecting threads
07:17It is precisely discipleship.
07:20So, Mary, in the Gospel of Luke, is the perfect disciple, right?
07:24That's why Luke did this many times with the Virgin Mary.
07:29In other words, he will continually include elements where Mary appears as the perfect disciple.
07:35And we don't know if, for example, these words were directly inspired by her.
07:42So, really, taking this reference that we're making right now,
07:49Well, it can have its dangers, right?
07:52We can fall into certain errors.
07:54That's why what I'm telling you is important.
07:57Well, I'm telling you this as an expert on the subject, right?
08:00The doctor in Mariology, everything I have studied on this subject,
08:04Well, this leads us to these conclusions.
08:06This does not take anything away from the Virgin Mary.
08:11He does not underestimate its role within Sacred Scripture,
08:14in this passage we have from Luke.
08:17She said it, and she says it as a Christian, just like you and I say it.
08:22So, she said it?
08:23Yes, he did say that.
08:24He surely recited it many times, as we recite it within our liturgy,
08:29that we say every afternoon in the liturgy of the hours.
08:34She probably said it many times, maybe even more than we did.
08:39because it was a hymn sung by the Christian assembly.
08:43She must have sung it many times.
08:45So, does it matter if it's her own inspiration or someone else's?
08:50The truth is, we're not interested here in who the Lord inspired it to be.
08:54but what does this mean for our lives?
08:58In other words, it is a chant that you and I must sing, that we must recite continuously.
09:03Each of his words is imbued with a very profound theology.
09:08which probably began to develop after the year 1960,
09:13which is when there is a clearer transmission of the Christian message.
09:18And Lucas, who writes, or his final editor, will be around the year 80, 75-80,
09:26Well, she says, this song suits no one better than her.
09:30And she presents it as the role model for all of us.
09:33If we want to be good Christians, well, we have to recite.
09:37Notice how doing an in-depth analysis now allows us to fully associate ourselves with this anthem.
09:46It allows us to unite and make the Holy Scripture our own.
09:50so that it doesn't remain just words, sayings, or things we read and study,
09:58But they have nothing to do with us, right?
10:01And so, the critique of forms reveals to us processes of transmission
10:06of the texts and their transmitters.
10:09In other words, preachers, missionaries, teachers, liturgists, and so on,
10:14who participated in the writing of the text throughout what is known.
10:21We already studied this in our first years of study.
10:24That is, in what is known as the foundational stage or the stage of the writing of Scripture.
10:31We saw it when we took our introductory New Testament course,
10:37We saw that there were a lot of documents and that this writing took a long time, well,
10:41It took more than 200 years to arrive at what we have today as the Bible.
10:46This critique of forms, literary criticism, historical criticism, in a word,
10:54It allows us to approach the text in the midst of this long process it has undergone
11:01The writing of the texts that we now have in our Bibles, right?
11:06In particular, form criticism illuminates the historical situation between the origins of a saying or its narrative
11:15And the final writing, yes?
11:18This allows for a better historical understanding of the text and the search for its message,
11:23As we've mentioned before, right?
11:27Some of the ways we have, just to mention a few of them, right?
11:30We have, for example, the forms of sayings, prophetic sayings, sayings of salvation,
11:37Threatening statements, warnings, apocalyptic words, appellative statements, etc.
11:43We will find countless elements that ultimately highlight particular features,
11:53as we just did with this anthem, where we say this anthem,
11:56Well, I can actually extract it; it's a compact element that I extract.
12:03I place it on the lips of the Virgin Mary, as a model for the Christian community,
12:09of the Christian in particular, and then, with this, the author invites his readers to repeat it as their own.
12:18It is something I recite as my own, and that is why, in our liturgy of the hours,
12:22Each one of us repeats it as our own.
12:27We call it the song of the Virgin, because it refers to her in the scriptures.
12:33But it is a Christian song.
12:35He is the Christian who praises the Lord, who blesses the Lord, who makes the scripture his own.
12:42And well, as you can see from everything we've analyzed,
12:47Although we haven't, on this bird's-eye view, have we?
12:54We can realize the importance of the in-depth study of all these elements.
13:03Certainly, each of these elements could be a whole subject of study, couldn't it?
13:09We don't have time to make it, so we wanted to introduce it to you so you can get to know it.
13:17And above all, with these elements, we can move on to our next course.
13:22which is already the course of Paul, where we will be continually looking at the subject of exegesis,
13:28And as we saw at the beginning, an exegesis that leads me to appropriate the writing,
13:34that leads me to appropriate the text, so that it becomes part of my life, in my circumstances,
13:40in all my environment, as God speaks to me and directs me.
13:45Otherwise, Sacred Scripture makes no sense.
13:50So, well then, we'll end our class here.
13:56and we only have one exercise left.
13:59We will have an exercise at the end; this exercise we are going to have now is not graded.
14:06It is simply a material that we are going to present to you to see how an exegesis is done.
14:13In this exegesis that I will present to you in our next chapter,
14:18Well, it's not exhaustive; we can't get to the bottom of it.
14:23because we cannot define it completely.
14:26So, let's leave it at that.
14:31And all that remains for us now is to do our exegesis,
14:35To make it clearer now, let's look at a very specific example,
14:40about a class you already had, which is the one about the Gospels.
14:44Let's look at this passage from the Gospels.
14:49See you at our next meeting.
14:52See you later.
14:56Thank you!
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