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Evangelizacion Activa
¡Desvela los secretos de la interpretación bíblica! Sumérgete en la hermenéutica, la ciencia que te dará las herramientas para comprender en profundidad las Sagradas Escrituras. Exploraremos cómo analizar textos antiguos, atendiendo a su contexto histórico y cultural, para captar la verdadera intención de sus autores.

En esta clase, desglosaremos la definición y la importancia de la hermenéutica bíblica, la ciencia que nos permite acceder al sentido más profundo de la Palabra de Dios. A través de principios, métodos y reglas, iluminaremos los textos sagrados, acercándonos a la idea exacta de los autores.

Descubrirás cómo la hermenéutica es esencial para responder las grandes preguntas que surgen al leer la Biblia. Acompáñanos en este viaje para descifrar los misterios divinos y entender cómo la tradición de la Iglesia enriquece nuestra interpretación.

#HermenéuticaBíblica #InterpretaciónSagrada #EstudioBíblico
Transcripción
00:04How are you, my dear brothers and sisters? It's a pleasure to greet you in this new class where we're going to see a little bit
00:11about the tool of hermeneutics, which will surely be of great use to everyone.
00:17We. As we have already seen, the gospels are sacred books and are also canonical, and on the other hand
00:26On the one hand, they are human writings that are also ancient, therefore they are susceptible to investigation
00:34Literary and scientific. The idea and word number 12, which is a document of the Second Vatican Council
00:42Regarding the sacred scripture, it says that the interpreter should investigate the meaning it intended to express and
00:50The agiographer expressed himself in each circumstance according to the condition of his time and culture.
00:56According to the literary genres used in their time. And well, this task falls under the purview of hermeneutics.
01:04and of exegesis, which is precisely what allows us to delve deeply into the sacred texts.
01:13Let's begin, then, by talking a little bit about hermeneutics. The word hermeneutics comes
01:19From the Greek word hermeneutics, which means to understand. This word generally applies to the
01:31Explanation of written documents. For this reason, to define hermeneutics we can say
01:40Specifically in this sense, for us who are working on our course, we can
01:47to define as the science of interpreting the language of authors and particularly of the
01:54Biblical authors. Biblical hermeneutics, or sacred hermeneutics, is the science of
02:02interpretation of the Old and New Testaments, and that's what we'll be discussing during
02:09This course and in this section. Hermeneutics tends to establish the principles, methods, and
02:21Rules that are necessary to reveal the meaning of what is written. Their purpose is to help that
02:30There are tools that can illuminate sacred texts. So that through a process
02:38The intelligent reader can grasp the author's exact idea. We say exact, however, we
02:50we will realize that we are touching on the mystery of God, so although the author tries to propose to us
02:58As we read, the mystery of God will reveal a great depth in the texts, and
03:05The more tools and texts we have, the deeper our understanding of it will become.
03:13that we are trying to interpret. That's why hermeneutics is important because it will give us
03:21those tools and that way of interpreting correctly. To better understand what it is.
03:27We could say that hermeneutics would be the tool that would help answer the questions
03:35of the eunuch. Do you remember the Ethiopian who was walking towards Jerusalem and met
03:43Philip on the way? We find it in Acts 8:26-39. If you'd like to go to your Bible, we can read it.
03:50Right there. Philip ran up to him and heard him reading the prophet Isaiah and said, "Do you understand what Isaiah is reading?"
04:00Are you reading? He replied, "How can I understand it if no one explains it to me?" And he begged Felipe to come upstairs
04:08and sat with him. The passage of Scripture he had been reading was this. He was led like a sheep
04:17He is led to the slaughter, and as a lamb before its shearer is silent, so he does not open his mouth. In his humiliation
04:27Justice was denied him. Who can speak of his descendants? For his life was cut short.
04:34land. The eunuch asked Philip, “Please tell me, of whom is the prophet speaking? Of himself, or
04:44of
04:44Another one? Philip then, starting from this text of scripture, began to announce to him the good news of
04:52Jesus. Continuing along the road, they came to a place where there was water, and the eunuch said, "Is there water here?" What
05:00What prevents me from being baptized? And he ordered the chariot to stop. They both went down into the water, Philip and the eunuch, and he
05:10He baptized him, and coming up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him again.
05:17and
05:18He joyfully continued on his way. If you look at this passage we just read, we are told
05:26that a eunuch was returning from Jerusalem and well, he was reading a manuscript of Isaiah but not
05:33He understood what it said not because it was in Hebrew, but because it was an obscure text to him, a
05:41Ethiopian. We can say that what Philip did in the following moments was an exegesis of the text
05:50helping the Ethiopian understand the deeper meaning of the writing and then apply it.
06:00This understanding of the eunuch touched him deeply, and he felt moved by the words he was hearing from
06:06Philip. Actually, they were for him, so he asks Philip to baptize him. Look closely at this
06:15In this way, starting from the Old Testament, Philip leads the eunuch to understand the mystery of
06:21Jesus Christ. He applies it there. This is what we refer to as exegesis, and that's why we needed one.
06:29hermeneutical tool. In this particular case, the hermeneutical tool was
06:38Felipe, precisely. He knew the text well and was already immersed in it. That's why the
06:49Dei Verbum, which is this document of the Second Vatican Council, in number 11 tells us
06:58Biblical hermeneutics is therefore not merely a historical science, but a purely theological one.
07:08Therefore, when faced with the Bible, the interpreter must position himself as a dialogue participant whose role is not to...
07:16to judge the text in a purely human way. On one side is God, who speaks to him through the text.
07:24sacred, but you must also consider that you are not dealing with an archaeological document, but a document
07:33alive, rooted in the unbroken tradition of the church. That is to say, we are not reading the book of
07:41Tom Sawyer. We are talking about the word of God, a text that continually comes to life in
07:49Each one of us. We have a first interpreter who, seeing how things were developing, that is to say,
07:58The person who is going to be the witness records what he sees, interprets it, and writes it down. Now I
08:06I have to
08:07to decode it, speaking now in our terms, and now I am the interpreter, but not of the
08:15facts, but words that must now become current actions. We have for
08:24For example, the event where Jesus turns water into wine. Saint John narrates it in chapter 2 and tells us
08:32He puts this text into words, that is, he writes it down. He saw these scenes, he was there, and then he interprets them.
08:40in the light of the Spirit and writes them. Now we have the text of Saint John. Now we in this
08:49We often read this passage about the wedding at Cana, but what did it really mean? What is it
08:56What is he trying to tell us? What did the author see? How can I now reconstruct it in my own
09:02life, in my own environment, what the apostle saw and wrote? He saw more than he wrote, for
09:12which
09:12What he saw was not only a historical event, but something more. And this "more" is what we need to see.
09:21because
09:21We only see those words, but we have to see what he saw. Now, what he saw is also...
09:30It's written, it's captured in the text, but much later, and that's why we need the tools
09:38necessary. We need to see what Saint John thought, the impact he had, what Jesus was doing
09:46He had it in him. And what does he interpret? What does he understand? What does he put into the text? In such a way
09:55that their
09:56readers, that is, those he teaches, can understand it. And I offer you an example of my
10:04my own life. When I look back on the event today, and then many years have passed since I experienced it, this experience,
10:13When I write to him, or am writing to him now, I include the event, but along with the event of my life, there is
10:20all
10:21What I've experienced, thanks to that event. And I'm trying to propose it to you as an idea that could be applicable.
10:31to your own life in the time in which you live what I lived, according to my circumstances.
10:37Yes? So the event is the factual aspect, it's what happened. But I add elements that aren't
10:45They were there, but what do they explain now? And so, as time goes by, God continues to shape us.
10:52See what's at that event. And for example, if I were to explain my vocation. I, theologically
10:58I can say and write in my journal, God called me from my mother's womb. Well, I can say that.
11:07Looking back, I can see it now. But how did I get into the seminary? Well, a series of events happened that
11:12I can go on explaining, but in all of them, now, now, I can see the hand of God that they were
11:19diverting my life, which I thought I should have been an engineer and that I had to get married and
11:25to have children and so on, and so on, and to dedicate myself to evangelization as a layperson. And the
11:30The Lord placed various elements that redirected my life to where I am now.
11:36And now that I'm writing to you, I can say, truly, God called me from my mother's womb. We would need
11:44a tool. Whoever wrote that would have to review my story. They had to see what it was.
11:50It happened. How did it happen? In what language am I speaking it? Under what circumstances? Because I can use
11:56a language we use today. But was it like that? Was that how God spoke to me? Is that what's going to happen?
12:07be
12:07Applicable to your life? Probably, until you analyze it properly, you'll say, oh, the same thing happened to me and
12:14So now, well, I don't know, these are the tools we have to be able to interpret a whole thing
12:21This event has much more depth than simply whether Father Ernesto is a priest. Ah,
12:26Well, that's great, that's the fact. But there's much more to it than that, right?
12:32Speaking now in modern terms of the technology that surrounds us, Juan sees and processes through the
12:41He captured the spirit of his culture, what he wanted to convey to his readers. He codified it and put it into the text.
12:51As the years go by, and throughout the history of the church, each of us has to
12:59go
13:00decoding and completely rebuilding it, but now we're going to add
13:06Our circumstances, our lives, our language, and so on. That will help us decode it.
13:11now in our own lives and in our own culture. That is to say, the interpreter is obliged to
13:19to listen carefully and humbly to God in order to understand, to be able to decode Him,
13:30Let us remember that the word of God is a mystery, and therefore inexhaustible. It is like the sea. In
13:39the
13:39From the shore, on the beach, we can see the bottom, can't we? But as we move towards
13:45Inside, it gets deeper and deeper, and I can no longer see what's at the bottom. It's gone.
13:51being
13:52Mysterious. That's why the sea fascinates us so much, because it's something mysterious. That understanding
14:00It is an act of faith that demands the interpreter's obedience. I cannot interpret what I
14:08want to, because it is something that John saw, encoded, that we now, when interpreting it, have to
14:19To decode, we have to do something that is a mystery, but we have to understand it and do it in the
14:27in the same sense in which he wrote it. Certainly, as you're seeing now, or as I'll show you a little, it's a
14:35A complex decoding process that allows the text to become visible, to come alive. We cannot
14:44to appropriate it to our own lives. This attitude of dependence on God, this attitude of faith, is a
14:56a hermeneutic attitude that is linked to the intellectual effort of reason, which is informed by the
15:04Faith. We have to think, that's why we study, that's why biblical scholars study so much. Why?
15:11Because you need to have tools, use your intelligence, and have a well-formed faith. That's it.
15:18which leads to following the path of interpreting Sacred Scripture according to the Spirit, according to the
15:25Spirit, who dictated it, who wrote it.
15:29Look, in fact, at number 12 of Dei Verbum, of the encyclical Dei Verbum, which
15:35We have been quoting, he tells us, the Holy Scripture must be read and interpreted with the same
15:44The spirit in which it was written. And this is very important. Why? Because it was written
15:51through the Spirit. And in the Spirit we would have to interpret it. What was happening
16:00In the heart of San Juan, what was it? What did he see? And this he later captured in his writings.
16:10informed by the Spirit. And with this same Spirit, we now have to decode it.
16:16If we continue reading this number 12 of Dei Verbum, it says, to get the exact meaning
16:24From the sacred texts, one must understand, no less diligently, the content and the unity
16:35of all Sacred Scripture, taking into account the living tradition of the whole Church and, already
16:43We had spoken a little about this, and the analogy of faith. That is to say, it is the duty of exegetes
16:51working according to these rules. We had already discussed the principle of unity that must
16:58to remain in all of Sacred Scripture. We must always keep these rules in mind when we go to
17:04Entering into Scripture. Dependence on faith. Working with the same Spirit as the One who...
17:10He wrote, in order to do a good decoding. Second, we must maintain a common thread,
17:18the analogy of faith. And at the same time, seeing that there is a thread being pulled from
17:25all of Sacred Scripture, and that it must always be in accordance with the Magisterium.
17:33As Dei Verbum continues to say. Let's see what Dei Verbum 12 says, which, by the way, is
17:38A vital document if you're going to delve into Sacred Scripture. You need to have your
17:43Vatican Council, and you have to pay close attention to Dei Verbum. It says, because everything
17:49As regards the interpretation of Sacred Scripture, it is ultimately subject to
17:55The Church, which is the interpreter and the custodian of the mystery, is the one that holds the power to interpret it.
18:02the divine mandate and ministry to preserve and interpret the Word of God. That is to say,
18:11We cannot adopt an interpretation outside of the Sacred, outside of the Church.
18:19We must always be in harmony with the Church, so that we may truly be under its authority.
18:24the same frame of reference. There is a very important author within this topic, who is
18:32Henrich Scheler, and he summarizes these words as follows. Very simple, but very
18:40Interesting and very profound. Says someone equipped with all the techniques of philological knowledge.
18:48and historical, it approaches interpreting Sacred Scripture and does not concern itself with adding experience
18:57fundamental thing that the New Testament itself spoke of, that is, faith, that such a person will never reach
19:06to understand the reality that the New Testament communicates to us in its message. That is, if we do not...
19:13interpretation, according to what the Church has interpreted throughout the centuries, hardly
19:21We can get somewhere. We must approach the Bible with all the tools at our disposal.
19:28scope, but along with that, faith and the unity of the message given by God must prevail and always
19:37in accordance with the teachings of the Church. Brothers, it is simply a matter of letting it happen.
19:43The Spirit who inspired us now helps us to understand deeply what He Himself wanted to tell us, that is,
19:50The Spirit. If something I read, even with all the tools I may have at my disposal,
19:57Scope, Bible and all, will depart from what the Church has interpreted and believed throughout the
20:05history. What I'm interpreting is a mistake. It's the beginning of the unity of the Church, of
20:12Magisterium. God cannot make mistakes. God cannot first say, well, make images. Well,
20:20Don't always do them. Well, don't do them, but always do them. No. Either we go one way or
20:25come on
20:25for another. The Church is the custodian of the message. Therefore, it is the only one that can tell me if I am
20:35Am I right or wrong in my application of the sacred text? That's all. For this reason,
20:46The exegete, the exegete, must be at the service of the word and not make the word be put
20:53to his
20:53service. Well, no. Or to their own interests, their own perspectives. Yes, yes. I want the
21:02If the Bible tells me such a thing, I'll look for the passage where I find it, where it seems to me that this...
21:09This justifies an action that I am taking or that I am trying to take. This, brothers, is a mistake.
21:17Yes. I have to ask God what's in the text. What is the text?
21:24He loves me
21:25Tell me? Extract from God's message for me and not go looking in the text for something that will tell me
21:32convenient
21:33or something to justify it. Sometimes, issues that are completely contrary, let alone to faith,
21:41but even to morality. This widespread homosexual movement is not without its flaws.
21:48people who, being Catholic, are looking in the sacred texts for some reference about love
21:55of the Lord to justify them. Yes, to justify something that is wrong. This situation, then, is not
22:03accepted by God. And, of course, it is clearly rejected by the texts of the New
22:11Testament. In such a way that we cannot do our own exegesis and look for how it is
22:16fashion my life and how I use Scripture to justify my mistakes. Sometimes, even my sins.
22:24That is why, for us theologians, it is dangerous because we would find many ways to evade it.
22:32Lord, just as the Pharisees did. That's why it's important that we don't try to justify ourselves.
22:38our lives with words, but rather let the word, the word with a capital W, be the one that guides,
22:44that which compels our lives to be lived according to God's will. And, well,
22:50In this sense, the interpreter's job then consists of asking the right questions to the
22:57text, having faith in the one who wrote it and the tools that help him open the door of
23:05The mystery he's trying to unravel. And so, we'll leave our first part here and continue.
23:12in a few moments.