非婚性行为是一种多层面的罪恶

Benno A. Zuiddam
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摘要

布鲁斯-马利纳关于性行为的观点继续对当代《圣经》学术产生重大影响。他的立场是,《圣经》总体上,特别是《圣经》认可非婚性行为,只要这种行为是自愿的,双方没有订婚或结婚,也不是商业行为。对原始资料、拉比注释和西方教会传统的分析表明,这种观点不能公正地解释《索拉》中 "私通"[תוּנְז]的语义,以及《七十士译本》和《新约》中相关的πορνεία事件。本文通过对古文献进行以文本为导向的语言学解读,认为这些古文献谴责未建立婚姻关系的性交是一种多层面的罪。历史上的拉比传统和使徒传统都声称这种道德评价仍然有效:本文试图了解犹太教和基督教传统中对婚外性行为的历史评价的来源导向性质。研究结果表明,在传统背景下以文本为导向的方法不允许婚外性交,而是将其谴责为多方面的罪。这意味着,马利纳等人的自由主义观点从根本上说不是在历史背景下对文本的注释,而是一种意义分配。在这一发展过程中,存在主义和后现代主义哲学对《圣经》研究的影响需要进一步研究。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Geslachtsgemeenschap zonder huwelijk als een multidimensionale zonde
Bruce Malina’s views on sexuality continue to exercise a major influence on contemporary Biblical scholarship. His position was that the Bible in general, and the Torah specifically, approve of sexual intercourse without marriage, as long as it is a voluntary act and the parties are not engaged to or married to someone other and it is not a commercial act. An analysis of the primary sources, as well as the Rabbinic commentaries and the tradition of the Western Church, shows that this view fails to do justice to semantic use of ‘fornication’ [תוּנְז] in the Thora, as well as to related incidences of πορνεία in the Septuagint and the New Testament. This article argues, on the basis of a text-oriented philological reading of the ancient texts, that these condemn sexual intercourse without an established marriage as a multidimensional sin. Both historical Rabbinic and Apostolic traditions claim a continued validity for this moral evaluation.Contribution: This article seeks to understand the source-orientated nature of the historical evaluation of sexual intercourse outside marriage in the Jewish and Christian tradition. The results of this enquiry show that a text-oriented approach within the context of tradition allows no room for sexual intercourse without marriage but condemns this as a multidimensional sin. The implication of this is that liberal opinions such as those of Malina are fundamentally not an exegesis of the text in historical context, but a form of meaning assignment. The influence of the philosophy of existentialism and postmodernism on Biblical studies in this development requires further research.
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