The Bible: a book of migrations
Autor(a) principal: | |
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Data de Publicação: | 2016 |
Tipo de documento: | Artigo |
Idioma: | spa |
Título da fonte: | Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos) |
Texto Completo: | https://doi.org/10.34624/fb.v0i13.5668 |
Resumo: | The conditions of migration, trafficking and trafficking of people today are very different from those of the time of the Bible, but the underlying problems are still very similar. Therefore, an overview of the subject in the Bible is very important to understand and raise the issues from a social, political, cultural and Christian point of view at present, 2016. It is not simply a matter of knowing what has been, but to raise problems from their roots, to illuminate the way in this way and to find new cultural, social and human responses. The Bible does not solve the current problems, because the social situation has changed, but it helps to raise them with radicalism. This is a theme that has been raised since the Old Testament, where God himself, at the beginning of the Decalogue, defines himself as the liberator of the oppressed: “I am Yahweh, your God, who brought you out of Egypt” (Ex 20), 2; Dt 5, 6; cf. 1 King 12, 28; Jer 2, 6). In that line is placed a very old historical creed, where each Israelite affirms “my father (Jacob, Israel) was an Aramaic wanderer ...” (Dt 26, 5-10). All Westerners, rooted in Judeo-Christian (and Muslim) origins, we consider ourselves “children of an Aramaic wanderer”, descendants of multiple migrations... This issue, together with that of trafficking (buying and selling of people, especially women and children) defines in some way the biblical story, as it culminates in Mt 25, 31-46, where the Messiah of God says “I was a foreigner and you welcomed me ... or you did not”. The Bible is a realistic book where the memory of the hardest story is interspersed with laws and paths of liberation (of utopia), which are still open, so that we have to interpret them in a personal andsocial way. It is not a matter of staying in the letter, repeating what the Bible once said, but of updating it, from today’s cultural, social, political, and national principles. |
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The Bible: a book of migrationsLa Biblia: un libro de migracionesLa Biblia: un libro de migracionesThe conditions of migration, trafficking and trafficking of people today are very different from those of the time of the Bible, but the underlying problems are still very similar. Therefore, an overview of the subject in the Bible is very important to understand and raise the issues from a social, political, cultural and Christian point of view at present, 2016. It is not simply a matter of knowing what has been, but to raise problems from their roots, to illuminate the way in this way and to find new cultural, social and human responses. The Bible does not solve the current problems, because the social situation has changed, but it helps to raise them with radicalism. This is a theme that has been raised since the Old Testament, where God himself, at the beginning of the Decalogue, defines himself as the liberator of the oppressed: “I am Yahweh, your God, who brought you out of Egypt” (Ex 20), 2; Dt 5, 6; cf. 1 King 12, 28; Jer 2, 6). In that line is placed a very old historical creed, where each Israelite affirms “my father (Jacob, Israel) was an Aramaic wanderer ...” (Dt 26, 5-10). All Westerners, rooted in Judeo-Christian (and Muslim) origins, we consider ourselves “children of an Aramaic wanderer”, descendants of multiple migrations... This issue, together with that of trafficking (buying and selling of people, especially women and children) defines in some way the biblical story, as it culminates in Mt 25, 31-46, where the Messiah of God says “I was a foreigner and you welcomed me ... or you did not”. The Bible is a realistic book where the memory of the hardest story is interspersed with laws and paths of liberation (of utopia), which are still open, so that we have to interpret them in a personal andsocial way. It is not a matter of staying in the letter, repeating what the Bible once said, but of updating it, from today’s cultural, social, political, and national principles.Las condiciones de la migración, tráfico y trata de personas de la actualidad son muy distintas de las del tiempo de la Biblia, pero los problemas de fondo siguen siendo muy parecidos. Por eso, una visión de conjunto del tema en la Biblia es muy importante para entender y plantear los temas desde un punto de vista social y político, cultural y cristiano en la actualidad, año 2016. No se trata simplemente de conocer lo que ha habido, sino de plantear desde sus raíces los problemas, para iluminar de esa forma el camino y para encontrar nuevas respuestas culturales, sociales y humanas. La Biblia no resuelve los problemas actuales, pues la situación social ha cambiado, pero ayuda a plantearlos con radicalidad. Éste es un tema que ha sido planteado desde el Antiguo Testamento, donde el mismo Dios, al comienzo del Decálogo, se define a sí mismo liberador de oprimidos: “Yo soy Yahvé, tu Dios, que te he sacado de Egipto” (Ex 20, 2; Dt 5, 6; cf. 1 Rey 12, 28; Jer 2, 6). En esa línea se sitúa un credo histórico muy antiguo, donde cada israelita afirma “mi padre (Jacob, Israel) era un arameo errante...” (Dt 26, 5-10). Todos los occidentales, de raíz judeo-cristiana (y musulmana) nos consideramos “hijos de un arameo errante”, descendientes de múltiples migraciones... Este tema, unido al de la trata (compra-venta de personas, en especial de mujeres y niños) define de algún modo la historia bíblica, tal como culmina en Mt 25, 31-46, donde el Mesías de Dios dice “fui extranjero y me acogisteis... o no acogisteis”. La Biblia es un libro realista donde el recuerdo de la historia más dura se entremezcla con leyes y caminos de liberación (de utopía), que siguen abiertos, de manera que tenemos que interpretarlos de un modo personal y social. No se trata, pues, de quedarse en la letra, repitiendo lo que dijo la Biblia en otro tiempo, sino de actualizarla, desde los principios culturales y sociales, políticos y nacionales de la actualidad.Las condiciones de la migración, tráfico y trata de personas de la actualidad son muy distintas de las del tiempo de la Biblia, pero los problemas de fondo siguen siendo muy parecidos. Por eso, una visión de conjunto del tema en la Biblia es muy importante para entender y plantear los temas desde un punto de vista social y político, cultural y cristiano en la actualidad, año 2016. No se trata simplemente de conocer lo que ha habido, sino de plantear desde sus raíces los problemas, para iluminar de esa forma el camino y para encontrar nuevas respuestas culturales, sociales y humanas. La Biblia no resuelve los problemas actuales, pues la situación social ha cambiado, pero ayuda a plantearlos con radicalidad. Éste es un tema que ha sido planteado desde el Antiguo Testamento, donde el mismo Dios, al comienzo del Decálogo, se define a sí mismo liberador de oprimidos: “Yo soy Yahvé, tu Dios, que te he sacado de Egipto” (Ex 20, 2; Dt 5, 6; cf. 1 Rey 12, 28; Jer 2, 6). En esa línea se sitúa un credo histórico muy antiguo, donde cada israelita afirma “mi padre (Jacob, Israel) era un arameo errante...” (Dt 26, 5-10). Todos los occidentales, de raíz judeo-cristiana (y musulmana) nos consideramos “hijos de un arameo errante”, descendientes de múltiples migraciones... Este tema, unido al de la trata (compra-venta de personas, en especial de mujeres y niños) define de algún modo la historia bíblica, tal como culmina en Mt 25, 31-46, donde el Mesías de Dios dice “fui extranjero y me acogisteis... o no acogisteis”. La Biblia es un libro realista donde el recuerdo de la historia más dura se entremezcla con leyes y caminos de liberación (de utopía), que siguen abiertos, de manera que tenemos que interpretarlos de un modo personal y social. No se trata, pues, de quedarse en la letra, repitiendo lo que dijo la Biblia en otro tiempo, sino de actualizarla, desde los principios culturales y sociales, políticos y nacionales de la actualidad.UA Editora - Universidade de Aveiro2016-01-01info:eu-repo/semantics/publishedVersioninfo:eu-repo/semantics/articleapplication/pdfhttps://doi.org/10.34624/fb.v0i13.5668https://doi.org/10.34624/fb.v0i13.5668Forma Breve; No 13 (2016): Exodus: conto e recontos; 37-54Forma Breve; n.º 13 (2016): Exodus: conto e recontos; 37-542183-47091645-927Xreponame:Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos)instname:Agência para a Sociedade do Conhecimento (UMIC) - FCT - Sociedade da Informaçãoinstacron:RCAAPspahttps://proa.ua.pt/index.php/formabreve/article/view/5668https://proa.ua.pt/index.php/formabreve/article/view/5668/4192Pikaza, Xabierinfo:eu-repo/semantics/openAccess2023-11-23T18:46:42Zoai:proa.ua.pt:article/5668Portal AgregadorONGhttps://www.rcaap.pt/oai/openaireopendoar:71602024-03-19T16:02:54.338545Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos) - Agência para a Sociedade do Conhecimento (UMIC) - FCT - Sociedade da Informaçãofalse |
dc.title.none.fl_str_mv |
The Bible: a book of migrations La Biblia: un libro de migraciones La Biblia: un libro de migraciones |
title |
The Bible: a book of migrations |
spellingShingle |
The Bible: a book of migrations Pikaza, Xabier |
title_short |
The Bible: a book of migrations |
title_full |
The Bible: a book of migrations |
title_fullStr |
The Bible: a book of migrations |
title_full_unstemmed |
The Bible: a book of migrations |
title_sort |
The Bible: a book of migrations |
author |
Pikaza, Xabier |
author_facet |
Pikaza, Xabier |
author_role |
author |
dc.contributor.author.fl_str_mv |
Pikaza, Xabier |
description |
The conditions of migration, trafficking and trafficking of people today are very different from those of the time of the Bible, but the underlying problems are still very similar. Therefore, an overview of the subject in the Bible is very important to understand and raise the issues from a social, political, cultural and Christian point of view at present, 2016. It is not simply a matter of knowing what has been, but to raise problems from their roots, to illuminate the way in this way and to find new cultural, social and human responses. The Bible does not solve the current problems, because the social situation has changed, but it helps to raise them with radicalism. This is a theme that has been raised since the Old Testament, where God himself, at the beginning of the Decalogue, defines himself as the liberator of the oppressed: “I am Yahweh, your God, who brought you out of Egypt” (Ex 20), 2; Dt 5, 6; cf. 1 King 12, 28; Jer 2, 6). In that line is placed a very old historical creed, where each Israelite affirms “my father (Jacob, Israel) was an Aramaic wanderer ...” (Dt 26, 5-10). All Westerners, rooted in Judeo-Christian (and Muslim) origins, we consider ourselves “children of an Aramaic wanderer”, descendants of multiple migrations... This issue, together with that of trafficking (buying and selling of people, especially women and children) defines in some way the biblical story, as it culminates in Mt 25, 31-46, where the Messiah of God says “I was a foreigner and you welcomed me ... or you did not”. The Bible is a realistic book where the memory of the hardest story is interspersed with laws and paths of liberation (of utopia), which are still open, so that we have to interpret them in a personal andsocial way. It is not a matter of staying in the letter, repeating what the Bible once said, but of updating it, from today’s cultural, social, political, and national principles. |
publishDate |
2016 |
dc.date.none.fl_str_mv |
2016-01-01 |
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info:eu-repo/semantics/publishedVersion |
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info:eu-repo/semantics/article |
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article |
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publishedVersion |
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https://doi.org/10.34624/fb.v0i13.5668 https://doi.org/10.34624/fb.v0i13.5668 |
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https://doi.org/10.34624/fb.v0i13.5668 |
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spa |
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spa |
dc.relation.none.fl_str_mv |
https://proa.ua.pt/index.php/formabreve/article/view/5668 https://proa.ua.pt/index.php/formabreve/article/view/5668/4192 |
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info:eu-repo/semantics/openAccess |
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openAccess |
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application/pdf |
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UA Editora - Universidade de Aveiro |
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UA Editora - Universidade de Aveiro |
dc.source.none.fl_str_mv |
Forma Breve; No 13 (2016): Exodus: conto e recontos; 37-54 Forma Breve; n.º 13 (2016): Exodus: conto e recontos; 37-54 2183-4709 1645-927X reponame:Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos) instname:Agência para a Sociedade do Conhecimento (UMIC) - FCT - Sociedade da Informação instacron:RCAAP |
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Agência para a Sociedade do Conhecimento (UMIC) - FCT - Sociedade da Informação |
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RCAAP |
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RCAAP |
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Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos) |
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Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos) |
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Repositório Científico de Acesso Aberto de Portugal (Repositórios Cientìficos) - Agência para a Sociedade do Conhecimento (UMIC) - FCT - Sociedade da Informação |
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