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Evangelizacion Activa
¡Domina el análisis literario y teológico de la Biblia! Sumérgete en un método profundo para desentrañar los mensajes divinos y enriquecer tu vida espiritual.



Descubre cómo el análisis del vocabulario original, especialmente el griego koiné, revela significados ocultos en las traducciones. Aprenderás a identificar palabras clave, su uso específico por los autores bíblicos y su evolución contextual.

Exploraremos recursos estilísticos como el quiasmo, herramientas esenciales para captar la esencia del mensaje bíblico y la estructura profunda de los textos. Te guiaremos para que utilices los recursos a tu alcance, incluso sin materiales especializados.

Finalmente, te enseñaremos a sintetizar toda la información obtenida a través de la hermenéutica para llegar a conclusiones sólidas y aplicables a tu vida, siguiendo el método San Juan. ¡Prepárate para una revelación personal y precisa!

#AnálisisBíblico #EstudioTeológico #Exégesis
Transcripción
00:05Okay, so we've practically reached the end of our reflection and now we're going to talk
00:11Regarding literary and theological analysis. Well, I hope I haven't done that.
00:18I've said a lot of nonsense so far. It's a class I think would be worthwhile.
00:23If you're learning on your own, it's worth watching it again.
00:29or twice to get a little more context and more elements that might
00:34help. Certainly, this kind of help is important at some point, and receiving it from a
00:40A teacher who can help us expand with more examples. Here, then, in this format we have,
00:47If I go on with the examples, we won't finish within our class time. So,
00:52I hope this concise approach will help you with what you can do over time.
00:58A very particular analysis, but above all very nourishing for your spiritual life and for your
01:06life in general. Well, now we'll have to do a theological literary analysis.
01:14Now we will approach the pericope from the analysis of vocabulary, always trying to go to the original in
01:22Greek, if possible, since as we said before, in some translations it is lost
01:29These meanings, and then we fail to grasp what the author intended to convey to his readers.
01:36recipients. That's why it's important to have a Bible, as we were saying earlier, transliterated, where we can
01:44To know the origin and the exact word. This seeks the definition of words, both in their usage.
01:54common
01:54as in the biblical sense. Its use in the Old Testament and in the New Testament, which can be
02:00different. We recognize that within the biblical sense we can find certain words that, let's say, in some way
02:08The ways in which language is used differ in common and practical usage, and knowing how it is used outside and how it is used
02:16use
02:16within the biblical context. In fact, the Greek we use is biblical Greek. Still in
02:24Greece uses Greek, but it's not biblical Greek. So it's important to see how they used it.
02:31All of this sheds light in such a way that we can begin to understand what God is.
02:38He is communicating with us through Holy Scripture, because it was written at the time when the Greek
02:44Common, it was called Koine, it was written. It's not the classical Greek of Cicero. So there are two elements
02:54different, because this is Koine Greek, it's the street Greek of that time, which is not the
02:59Greek
02:59It's used in Greece now. That's another Greek. We then analyze whether the words have a value.
03:06specific to the author. If they are repeated in other contexts within the same author's book. In short,
03:15What are the keywords for finding the author's theology in that sense? For example,
03:23We note that a fundamental word, if we mention John, is perseverance, as we already said.
03:30previously. Which frequently appears indicating a situation in the community. It was a
03:39a persecuted community, where remaining faithful was paramount. These are words that denote a
03:46particular interest of the author, so we must also give that same weight to ourselves, in order to
03:53to be able to understand what he is saying and how he is referring to this word.
03:58Parallel texts that form part of theology will also be subjects of study. We will look for
04:06Furthermore, the stylistic resources that may be present in the text, remembering that these are
04:13used as a tool when delivering a message that the author considers relevant. And as
04:20We were saying, we're going to need books, we're going to need resources to be able to reach them.
04:26With a more in-depth style, one can synthesize and, within those texts, we ourselves can search for...
04:34What is the meaning? For example, when we speak, we say, a pericope, well, it's a language in
04:40In particular, it is the specific text. But when we talk about a chiasmus, this is a tool that
04:46the person is using, that the writer is using, to help us go into the deep and
04:53To find in the sandwich-type structure, how the most important thing is at the center of it all
04:58which he wants you to understand. Well, all of this needs to be studied.
05:04But well, at this moment, given the circumstances that we are beginning our Bible study,
05:12We will have to use only the biblical resources we have at hand. That is to say, yes, everything I told you,
05:19Get this and get that. It's great that you're getting it! But it's not necessary to keep going.
05:25We're going to help you a little with all this, so that we can start using what's available to us.
05:31scope.
05:34Once we have completed all this study, with this instruction that has come to us through the
05:40Hermeneutics, we must now arrive at synthesis and contextualization. It is now a matter of uniting in
05:48One line shows all the elements we've obtained, which are numerous. The result of all the research.
05:56And there we will highlight the most relevant elements of the development of the method and so
06:02We can verify if, with what has already been developed, we are still within the limits of our
06:09study. Remember that an important part is the limits. So, if all of this is agreed,
06:15If I haven't crossed the line, if with all the research I've done I've managed to establish a line
06:20clear and
06:21So now we're going to start putting them together. We're going to begin synthesizing them.
06:29Let's see what elements reveal what God is showing me.
06:35heart. And from there we move on to the last part, which is the conclusions. This is the method we have.
06:44We, the San Juan method. To arrive at certain and precise conclusions, but for our lives, but that
06:52contain truth, because if I haven't done all this study and haven't considered all this, probably
06:59I'm deceiving myself and I'm going to reach false conclusions, which could lead us to a morally problematic situation.
07:05wrong. Let's remember at this point not to jump to our own conclusions. It's not about concluding what I
07:14I want to. This is not what I want to conclude, but rather to let the context, the context and the text, speak for themselves.
07:24Let them draw their own conclusions. Let those be the conclusions of the results of the research we have conducted.
07:31It's not about, oh, I've found it. No, no, no. I'm going to find what's there, no
07:38what I want
07:38to find, because I don't know what's there. Those of us who answer the question posed are not
07:46It is not us, but the Bible. Therefore, this is not a time for personal reflection, but for knowing what it is.
07:56that
07:56The Bible says so. I'll give a brief example. The topic of Mary's virginity, for instance. One can do
08:06Many elements, this continues here, which says that Jesus was alone on the cross and that's why he left him
08:11his friend, etcetera, etcetera.
08:13Does the text say that? No. Does the text say that Mary had more children? No. Does the text say that Mary had more children?
08:23Maria
08:24Did she only have Jesus? No. That is, the topic of Mary's perpetual virginity is not in the Bible.
08:33Spot.
08:35Why? Because it's not there. Everything else is explained by leading experts. You can read the book that is available.
08:43Written by two Protestants and two Catholics, it is called Mary in the New Testament and touches on this topic
08:50They say the topic of Mary's perpetual virginity is not found in Sacred Scripture. Period.
08:58Both Catholics and Protestants say, "Well, it's not in the Bible." What can I tell you?
09:04Any other, any other claim would require us to use other peripheral elements that are not in Sacred Scripture.
09:12Okay? So, they're reaching truthful conclusions. As a Catholic, I would like to reach the conclusion...
09:19Yes, look, here you see how it says, or as the Protestant says, yes, look, here it says that Jesus had more brothers.
09:25And then what? Where does it say that Maria had more children?
09:32No, it doesn't say that. No, does it? What does it say? That Jesus had brothers. And who are they?
09:38No, it's just that Maria had more children. Where does it say that?
09:43They would like to reach that conclusion.
09:45We would like to conclude that Jesus gives Mary to him on the cross because he has no others
09:51siblings.
09:52And where does it say that?
09:55He doesn't say it.
09:56I cannot conclude what I want.
10:00I have to conclude what the Holy Scripture says.
10:03Okay, now we're talking.
10:05Taking into account, as we were saying, the teachings of the church.
10:11A common teaching that from the beginning of the church until now, says that Mary had no children.
10:17That he had no one else but Jesus.
10:19That Jesus had no more brothers than those mentioned as brothers, etc., etc., etc., etc.
10:24But I use other tools now.
10:30Brothers, we have already prayed.
10:33Within the prayer, some things caught our attention.
10:38We have read the text.
10:39We have done all the analysis with books, with the best of our ability, and we have reached certain conclusions.
10:49However, let the Bible take the lead in the conclusions.
10:55At this point it is important to verify that the conclusions we are reaching are not contrary to the teachings of
11:02The church, which is what I was saying earlier when I gave this example.
11:06If my conclusions say no, then let's see, let's see, let's see, let's see.
11:09And what does the teaching profession say?
11:11The teaching profession, as we mentioned at the beginning, remember?
11:14They complement each other.
11:15Therefore, the church cannot say things that the scriptures do not say, and the scriptures cannot say things that the church does not say.
11:21the church doesn't say.
11:23So, both need to be consolidated.
11:26Catholic exegesis seeks, above all, to enlighten the recipients of the message of salvation, that is, all
11:36the church.
11:37It is important, therefore, to say that once the conclusions have been determined, we will now move on to fundamental elements.
11:46This is important because sometimes we cling to conclusive elements about ourselves that have nothing to do with anything else.
11:54to actually see.
11:55What are the fundamental elements?
11:58Number one, it's about looking at the conclusions we had reached within this method that we have
12:07developed and find similar elements today.
12:13We've reached a conclusion, very well, now, what does this look like?
12:19Because going so far as to say that Maria didn't have children and all that, yes, but what's it to me?
12:28Where do I fit into the equation? Where does my life fit into the equation?
12:33Because if not, well, I've already concluded, the theologians have concluded, and the librarians have concluded.
12:38So what?
12:42Now, I need to see what this looks like in my life, I mean, what does this tell me?
12:48Am I concluding?
12:50We can look for similar elements that we find in our present day.
12:55We must confront ourselves with what the Bible presents on the subject.
12:59For example, regarding the passage about Mary, what does the text of John tell us about Jesus on the cross?
13:10Who is the disciple?
13:12So, who is a disciple?
13:14If we were studying this.
13:16Why does that disciple have no name?
13:19Why is he called a disciple?
13:23Well, because I am that disciple, right?
13:27And who is that disciple?
13:29Who is a disciple of Jesus?
13:31He is the one who goes to the cross.
13:32He is the one who is not afraid of being arrested.
13:34He is the one who accompanies his mother.
13:36He is the one who is attentive to what happens to his teacher.
13:41But are you a disciple?
13:44You've already reached your conclusion.
13:46And now, you are a disciple, yes?
13:52In other words, how did what happened during the time in which that story was written affect it?
13:58Does it have a reflection in what I am experiencing today, in the present?
14:04It's not about updating the past, but about adapting the message to our present reality.
14:12Once we have found what the passage refers to, having truly penetrated
14:19This part of the mystery, I must accept it, I must apply it to my life.
14:25Without this application, everything done so far may have remained just an exercise.
14:31purely intellectual, which makes no sense.
14:35Studying the Bible to be an armchair Catholic is pointless.
14:41This reflection leads us to the final step.
14:44I'll try to explain it as best I can so we don't get stuck, okay?
14:49So as not to remain solely focused on the intellectual development of the topic, because we do not want to be
14:55We're not armchair Catholics; we just want what we've studied to be put into practice.
15:01of my life, to a spiritual application.
15:03That is why it is called the School of Biblical Spirituality.
15:08What does spiritual application consist of?
15:11It consists of how I am going to put into my life what the Bible proposes to me.
15:17We must remember that we cannot focus solely on being listeners, but on being active participants.
15:24of the word, as the apostle James mentions in the first chapter of his letter.
15:29In verses 22 and 23 it tells us,
15:48The apostle tells us not to be mere listeners, but to be true actors.
15:56Men and women who are transforming both their own lives and the lives of others, and who are
16:03guiding his life towards a beatific vision.
16:09This is what we aim for at the school.
16:12This is basically our method.
16:14A method that, as you can see, has many elements of the critical historical method.
16:20However, it gives a lot of space to spiritual reflection and, above all, it is oriented
16:27not only to see what the Bible says, but to see what the Bible says about my life, about my
16:33person.
16:33What is it that invites me to do, to take into account, to keep in mind?
16:37And this is what you and I must do when we read this sacred book.
16:44Hopefully, you can apply what we've seen today to your life.
16:51Don't just read the text, because this stuff, like that, goes straight to your head.
16:59And he can be a great intellectual and quote the Bible and exegesis.
17:03And here it says Anablefo, and what does that mean?
17:06And who is he referring to? Who is that blind man?
17:09Well, maybe I'm that blind man.
17:12That blind man who wants to see again, because perhaps he had already been in some group,
17:16This and that, but I returned to the world.
17:19And now I come to ask the Lord, Lord, I want to see again.
17:24That already tells me something.
17:27The knowledge that Anablefo speaks of means nothing to me.
17:29So, hopefully all this will help us to always guide our lives on the path of salvation
17:36and of the perfect life here among us.
17:40May the Lord bless you.
17:41Thank you for being with us at the School of Biblical Spirituality,
17:45our school of knowledge for life.
17:48See you in our next video.
17:50Until then.
17:52Thank you.
17:52Thank you.
18:02Thank you.
18:02Thank you.
18:03Thank you.
18:03Thanks for watching the video.