The Nova Vulgata is the official Latin version of the Bible for the Catholic Church. It has its origins in the Second Vatican Council (), which put forth the. Catholic Public Domain Version, a new translation of the Latin Vulgate, using the Bible articles · Problems with the Nova Vulgata in the Gospel of Matthew. This page was last edited on 31 May , at (UTC). Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may.
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The Nova Vulgata, or Neo-vulgate, is the Latin translation of the Bible used by the Church in the current editions of the liturgical books. It is derived from the. This Nova Vulgata, as it is presented on the Vatican's website, is a verse by .. ( PDF) Interlinear Bible for Textus Receptus rij The Vulgate actually translates toy. The Authority of the Nova Vulgata - Download as Word Doc .doc), PDF File .pdf) , Text File .txt) or read online.
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This did not refer to any Greek, which one would have expected from a new translation into Latin from Greek sources. Instead, it carried textual variants in the extent Vulgate manuscripts.
Despite this, there appeared to be no Latin textual witness whatsoever for many of its readings. I found this confusing. Apparently, scholars did not need any manuscript evidence to decide what the Latin text should look like.
If required, they just made up their own translation and called this Nova Vulgata. Particularly for the New Testament, the Nova Vulgata adopted textual criticism as the one and supreme norm. John Paul II indicated so much in For John Paul this was all due to the demands of the times and the legitimate suppositions of critical scholarship. Fie was only a few months into his papacy when it was promulgated.
John Paul II tended to respect delegated authority and the curia probably told him to sign on the dotted line. It is perhaps not a coincidence that it was the pope who abolished the anti-modemist oath, Paul VI, who was the one ultimately responsible for this new Bible.
Initially, the Second Vatican Council only gave a mandate for a revision of the Latin Psalter. This was bad enough from a liturgical perspective, as this showed that the Vatican was set on discontinuity for the Gradual and the Liturgy of the Hours. Dei Verbum 22, 18 th November T21 What the anti-modemist oath expressly rejected, adopting textual criticism as the one and supreme norm 31, was now applied as the new standard.
The underlying compilation of Greek texts, on which not only the Nova Vulgata but most modem Bible translations are based, does not have any known history in worship, at least not before the 20 th century.
With the assistance of the international Protestant and Catholic Bible societies this reconstruction rapidly replaced the Greek and Latin manuscript traditions that had prevailed since the rise of orthodoxy in the fourth century. The reconstruction underlying the Nova Vulgata was largely based on a handful of manuscripts. Or more correctly, it was reliant on committee votes. A select group of gatekeepers made determinations on the restoration of what they deemed likely to have been the sacred text.
The Nestle- Aland text, on which the Nova Vulgata is based, presently travels at version In the meantime, other organisations like the Society of Biblical Literature have produced rival versions.
It should be noted that the two most important of the manuscripts that underlie the Nova Vulgata, codex Vaticanus and Sinaiticus, have no proven history of use in the Church. Sinaiticus even advocates a heretical view on the canon of the New Testament. The fact that Vaticanus survived at all and its extremely corrected state seems to indicate that it never had an intensive history of copying for Church purposes. The two manuscripts disagree amongst themselves in thousands of places.
Already in the 19 th century it was pointed out that in the Gospels alone Vaticanus is found to omit at least words; to add ; to substitute ; to transpose ; to modify 1 the corresponding figures for Sinaiticus being , , , , respectively.
Prof John Burgon The orthodox Anglican scholar John Burgon, Gresham Professor of Theology, was keen to show that the omissions, additions, substitutions, transpositions, and modifications, are by no means the same in both. More than a century later it is still easier to find two consecutive verses in which Vaticanus and Sinaiticus disagree, than to spot two consecutive verses in which they entirely agree.
For scholars this leaves welcome room for creativity and speculation, but is the Church really best served in this way? Even if one sets these considerations aside, why should a religious community be forced to reject a sacred text that it has cherished for at least years?
Generally, most theologians readily agree that sacred texts may grow, be redacted over centuries and be better suited to serve the community of faith as a result. Most contemporary scholars would even insist that many books contained in the Old and New Testament are products of such community-redaction histories.
Even when one adopts this post-Enlightenment view of Scripture, what in the world gives a group of scholars, or clerics for that matter, the right to tell a faith community of a billion people to dispense with their ancient tradition for a sacred text?
This was probably due to the fact that the foundational text of most of the Old Testament is a critical edition that was completed by the monks of the Benedictine Abbey of St. Jerome under Pope St.
Pius X. In other words: Pope Pius and his Benedictines also wanted to come up with a better Latin version for the Old Testament, but, by and large, their enterprise considered itself accountable to existing Latin manuscripts.
Their work was more a revised Vulgate than a new translation. Then in , Pope Paul VI established a commission to expand the revision to cover the entire Bible.
The revised Psalter was completed and published in , followed by the New Testament in , and the entire Vulgate was completed in A second edition was then published several years later in The textual basis of the Nova Vulgata is the critical edition of Jerome's Vulgate, as edited by the monks of the Benedictine Abbey of St. Together this collection of texts were revised according to modern critical editions of the Hebrew, Aramaic, and Greek, along with a number of places where the editors believed that Jerome had misunderstood the meaning of the original or had translated it obscurely.
The original goal of the Nova Vulgata was to provide an authoritative edition of Jerome's translation for the production of a reformed Latin liturgy, while also correcting the Vulgate in use and taking into account other important liturgical factors such as readability in public and singability for choirs.
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