Bachelor of Arts, University of Toledo, 2007, Linguistics
I argue that as Bible translators worked in non-Western cultures and languages, they, along with the people in these cultures, realized that some words cannot be divorced from their cultural context and connotations. This idea inevitably led them to conclude that each culture also has their own unique viewpoint of God, faith, and reality, which was essentially the birth of contextual theology. This was a major shift from classical theological thought which saw theology as more of a scientific description of God and faith, which implies that it is universal, the same for every person in every culture.
I begin by discussing the issue of meaning within the context of translation. What actually happens during translation? Can the meaning of a text actually be transferred to another language? To investigate this idea, I examine two key ideas within translation studies: untranslatability and equivalence, namely what aspects of a text may be untranslatable and what type of equivalence between the source and target language texts is possible and desirable. I conclude that the way in which a translator solves these problems leads to a unique new work of art. Next, I relate this conclusion to the key premise of contextual theology, that theology cannot be separated from cultural context, although each person can gain a deeper, fuller view of God by studying other cultures' theologies. I will particularly focus on the synthesis model of contextual theology, as described by Stephen Bevans, which is particularly well suited to showing the influence of translation theory. Ultimately I conclude that the development of contextual theology would not have occurred without the changes in translation theory prompted by the act of Bible translation.
Committee: Dorothy Siegel PhD (Advisor); Richard Gaillardetz PhD (Advisor); Melissa Gregory PhD (Committee Member)
Subjects: Linguistics; Theology