Caleb Taylor writes:
One of the biggest debates in Christian churches today has to do with full acceptance of LGBTQ+ people in the pews and the pulpits. Not only are denominations poised to split over the treatment and ordination of LGBTQ+ people, there’s even a documentary called 1946: The Mistranslation that Shifted Culture arguing that the English word “homosexual” should not be in the Bible at all. The film made it into Indie Wire’s “DOC NYC 2022: 10 Must-See Films at America’s Biggest Documentary Festival” and has garnered a fair amount of publicity. [Watch the trailer here.]
The argument goes that in 1946 the team working on the Revised Standard Version (RSV) mistranslated the Greek words malakos and arsenokoitÄ“s as “homosexuals.” Malakos typically means something like “soft” and was, at times, used euphemistically. ArsenokoitÄ“s is trickier because it occurs so infrequently with such little context that it is very difficult to pin down its meaning. Still, the translation in the RSV (specifically in regard to 1 Corinthians 6:9) was passed on to most biblical translations produced in the following years.
Those working on the RSV, however, were not the creators of anti-homosexual bias. Criminalization of homosexual sexual activity goes back to at least the 1500’s as the Human Dignity Trust succinctly depicts. And, that is just in English law. Sodomy Acts criminalizing homosexuality were well established long before the 1946 RSV translation. Moreover, “sodomy,” the word from which the Acts derive their name, comes from the story of Sodom and Gomorrah, which alludes to sexual abuse but has been used by traditionalists to condemn homosexuality. Thus, even if the word “homosexuality” did not appear in English translations of the Bible before 1946, the powerful did not need it to oppress LGBTQ+ people.
Translation is important, but using the correct words will not fix the “problem.” Nor will correcting a few words deter the will of the powerful who benefit from the suppression of LGBTQ+ people. There is the text, and then there are the communities that utilize the text. The group gives meaning to the text, and as long as the power structure of the group is built for suppression, it doesn’t matter what the original writers meant. Dismantling the power structure must take priority; otherwise, we’re doomed to the fate the Anabaptists suffered during the Reformation.
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