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00:04How are you, my dear brothers and sisters? It's a pleasure to greet you and resume our course.
00:11We have finished the first part, which we could call the first part, since it is where we saw all the tools.
00:18practically hermeneutical approaches to what we call an introduction to the New Testament. But now
00:25Yes, it is true, we already have the tools to be able to extract the message that God intended.
00:31that He wanted to leave for our hearts. However, now we need to begin
00:37with the work using an exegetical method. We are now going to introduce the study of the Sacred Scriptures.
00:46Scriptures, particularly the New Testament, but for that we need an exegetical method
00:51that helps us use the tools we have seen and from there be able to extract the
00:58material that God has intended for our lives. And this is essential because of what is
01:05Reading the Bible is about extracting its content for our lives. Let's begin now.
01:12Let's get to work and see everything that helps us open the door to the wonderful message
01:20which, as I was saying earlier, the Lord has left us in Sacred Scripture. And this work
01:26What we are going to do is called exegesis. It arose from the search for an exact explanation.
01:35or at least as close as possible according to what the Magisterium of the Church accepts for
01:41to live the word of God and find in it the true message that God has brought us.
01:48This is what the text of Dei Verbum 10 says, which refers to the Second Vatican Council in the
01:55Dogmatic constitution on the subject of the word of God. In this number 10 of Dei Verbum
02:01We will find the following: The teaching authority is not above the word of God but at its service.
02:09to teach only what has been handed down by divine mandate and with the assistance of the Holy Spirit
02:18He listens to it devoutly, guards it jealously, explains it faithfully, and from this single deposit
02:27From faith it derives everything it proposes as revealed by God to be believed. That is to say, the word of
02:35God
02:35It contains a message, but it must be safeguarded by the Magisterium. The Word of God and the Magisterium
02:43They complement each other in such a way that there is only one truth that God has given us
02:51through teaching and the word. That is, the two complement each other, and thus we have a single reality.
02:58a single truth that is contained in both elements, in both repositories. We cannot leave one out, nor can we
03:06Leave the other because they complement each other. The word complements teaching and the
03:12teaching the word. Now, it is through this exegetical exercise that the word of God is
03:20It makes it alive and relevant, and thus is able to guide our lives. Writing through exegesis
03:28It gives us a window into the mystery of God. Imagine, let's open our Bibles now and...
03:37The Bible will open a window that will communicate to us the mystery of God because of what we are reading
03:44is
03:45a mysterious matter. Therefore, we need certain interpretive keys, as we have already seen.
03:50hermeneutics. In recent times the terms exegesis and hermeneutics constitute almost a
03:59synonym, but in order to distinguish between the two terms we will say that the first is a
04:06It is a science that assists the second. They are related.
04:17to interpretation, that's where the difference in the world lies. How do we interpret the
04:24Catholics interpret it one way, but how do Protestants interpret it? That's all because the word is
04:29The same. So interpretation is what gives meaning to our lives and what brings out the
04:35content so that we can live what God tells us. Otherwise, it's just words.
04:40Death. It's just another book. Scientific hermeneutics is about extracting, trying to uncover the elements, everything that
04:49It contains the sacred text, while exegesis is applying it, that is, it will become a subject
04:59pastoral. I don't know if I'm explaining myself well. On the one hand, I have all the scientific theological elements, which is
05:06which helps me to examine the sacred text. But now with all this, now exegesis does
05:13that I may understand and comprehend what God wants to tell me for my pastoral life, for my
05:19everyday life. An adaptation to the here and now of each of the passages that
05:27we can
05:28to allow us to appropriate the content and, above all, to be able to transfer it to our own lives. That is to say,
05:36I take it from the Bible, I put it in my heart, I put it in my mind, and then I use all the
05:43tools and then the mind returns to my life, but now transformed into an experience
05:49for our daily lives. If this doesn't exist in our lives, brothers, if we don't manage to reach
05:56To exegesis, to a correct exegesis, we can have all the hermeneutical methods, all the
06:02hermeneutical tools, but we won't get anywhere. The expression pastoral purpose of
06:10We have chosen exegesis to include all aspects of the Church's teaching, theology,
06:19Spirituality, morality, and also catechesis. The fundamental purpose is the same as that of revelation.
06:27That is, to lead man to eternal life. That's all. If this isn't what gives him life, then...
06:35sense,
06:35Then nothing makes sense. Let's now look at the different research methods.
06:41used for biblical interpretation. That is, we are going to look at the exegetical methods that
06:47They have been developing so far. We have different methods. We must begin by saying that
06:55Throughout the history of God's people, there has been a desire among them to know the mystery
07:01from the word of God and thus, from the Old Testament, the priests, especially the
07:07The scribes dedicated themselves to deciphering, to scrutinizing in depth the meaning of each of the words
07:16of the sacred text. This continues in the New Testament, where the first exegetes,
07:25For example, Saint Irenaeus sought to find the images, the elements that could open the door
07:33to this great mystery of God. For what I have before me is not a book. It is truly
07:41God. It is His mystery that is contained in these words from which I must draw the message for
07:49my own life. And what I'm touching on here is truly a mystery because it is God himself. We can say that
07:57Modern exegesis dates back to the late 18th century, when the first exegeses were made.
08:04where the first attempts, the first experiences, were made, developing what was called a
08:10Literary criticism. That is to say, we are now going to critique the text, and this will not happen until the end of the 19th century.
08:19that a method will be developed which, due to its way of proceeding in the analysis of the sacred text, will be
08:27He called it the historical-critical method. That is, there was textual criticism, but now a method has been added that goes
08:36Now to be a historical critique. What historical possibilities? We are going to critique the text, but also the
08:43history. We can say that it is the oldest scientific method we have for exegesis in our
08:50times. Which doesn't mean it's the best. It's the oldest one we have. It's important to know this
08:58and
08:58Other methods. Then we will propose the method that we have developed in our school of
09:06biblical spiritual and which takes some elements from the methods that we will see below.
09:12Yes, the idea is, okay, let's see what's out there. All of this, particularly this method, well, I've been
09:21Developing throughout my Bible study, all the years I've studied the Bible. So,
09:28I take the most important elements from all the methods, the ones that help us bring this to life. Because...
09:34what me
09:34It's useful to know if it was true, if it wasn't true, if he said it, if when he said it, if how he said it.
09:39That won't work
09:40If at some point it doesn't apply to my life. Then, let's talk, first of all, about the method
09:46Historical-critical, okay, as we were saying, is the oldest. It's called the historical method.
09:53Critical because it investigates the history of the formation of these texts. Oh, dear God, I hope I can
10:02To explain correctly, yes, the formation of these texts, how the text was formed. And critical because it seeks
10:10To offer secure and verifiable data. Imagine a text that for us has been two
10:20A thousand years ago, and now I want to find reliable and verifiable data, and I'm going to see how this text was formed.
10:29Each passage, each element. It is a method that, by its nature and methodology,
10:38What follows can easily, unfortunately, fall into serious errors, even leading to conclusions
10:48where writing is portrayed as a mere religious myth. We have already spoken of Rudolf
10:57Karl Buhlmann, who was one of the great biblical scholars, was one of the
11:04They were the first to develop and use the historical-critical method, which sadly led to
11:12to demythologize Sacred Scripture and thereby treat it as a book of study, rather than as a
11:21a book that can help our Christian life, and even less so that we can extract the
11:28elements that lead us to eternal life. Pope Benedict XVI says in his book Jesus of
11:36In Nazareth, the historical-critical method is indispensable. It is one of the dimensions
11:43of exegesis, but it does not exhaust the content of interpretation. It is important to recognize the
11:52The limits of the historical method, this is what the Pope of Happy Memory said. If we use it properly,
11:58It will be a great tool for arriving at true conclusions from the sacred text. That's why
12:05We cannot use only this method without resorting to other elements, both of faith and
12:13scientists, so that we can truly validate the conclusions of the scientific method
12:20history can give us. This method has three fundamental elements. Attention to the
12:33Literary genres are very important. Research into the historical context is equally important. And the
12:41search for what he calls in German the Sitzimleben, which is the particular life context where the arose
12:51Text. As you can see, all of this makes a lot of sense, but it needs other help. But this is important.
13:03There are other research methods, such as textual criticism, which studies the copies of a
13:11text to offer a more reliable version. That is, there are several copies of one text, because they were made
13:18manually. Okay, let's see this one I mentioned, this one that says, this one that says, and be able to get to a
13:22text
13:23that more closely resembles what the original text contained, because all we have are copies of
13:30the texts. On the other hand, we also have diachronic methods. What are these? They are the ones that study
13:37The process of text formation over time. Day, Chronos. That is, how it came to be.
13:46length of the
13:47Over time, we'll look at how the text we're studying was formed. We'll see a little more about that later.
13:53Go ahead. Among the diachronic methods, we have the history of sources. Where did that text come from?
14:03What were the sources for writing this? This came from an apostle, this came from a witness, this came from the
14:10Tradition. What is the history of the sources? The history of the forms. How was that text created?
14:18Now it reaches us? The story of the writing. Well, it was originally written by, for example, Pablo.
14:26She wrote part of her letter, then went to Paulina School, and then there was a final draft.
14:3315
14:33or 20 years later. And the whole thing ended up being formed roughly 30 years after that.
14:41Pablo
14:41She wrote it. Or at least she wrote what at one point seemed important to her, but then it faded away.
14:47Over time, a whole history of the newsroom was created. The history of the
14:53Traditions. How were the traditions passed from one to the other? Because remember
14:58You know that everything we have wasn't written down from the beginning. Everything was related to traditions.
15:06He says so-and-so, and so-and-so. And that's why, for example, Lucas says, I personally went to each
15:13one of the places and I tried to find the eyewitnesses, those who participated
15:20It's really about what we've been told. The explanation of each one of them.
15:26You'll find it in the assignment for this topic. Besides these, there are many more, but not
15:34We'll study them. Let's leave our class here for now and come back in a moment.
15:40Let's talk a little bit about how we have developed what we call the school
15:45St. John's exegetical method. See you in a moment.