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angļu - latviešu: A short fragment from the book General field: Cita nozare Detailed field: Reliģija
Avota teksts - angļu I had indeed been captivated with an extraordinary ardor for understanding Paul in the Epistle to the Romans. But up till then it was not the cold blood around the heart, but a single word in Chapter 1 [verse 17], “in it [the gospel] the righteousness of God is revealed,” that had stood in my way. For I hated that word “righteousness of God,” which, according to the use and custom of all the teachers, I had been taught to understand philosophically regarding the formal or active righteousness, as they called it, with which God is righteous and punishes the unrighteous sinner. Though I lived as a monk without reproach, I felt that I was a sinner before God with an extremely disturbed conscience. I could not believe that he was placated by my satisfaction. I did not love, yes, I hated the righteous God who punishes sinners, and secretly, if not blasphemously, certainly murmuring greatly, I was angry with God, and said, “As if, indeed, it is not enough, that miserable sinners, eternally lost through original sin, are crushed by every kind of calamity by the law of the decalogue [Ten Commandments], without having God add pain to pain by the gospel and also by the gospel threatening us with his righteousness and wrath!” Thus I raged with a fierce and troubled conscience. Nevertheless, I beat importunately upon Paul at that place, most ardently desiring to know what St. Paul wanted. At last, by the mercy of God, meditating day and night, I gave heed to the context of the words, namely, “In it the righteousness of God is revealed, as it is written, ‘He who through faith is righteous shall live.’” There I began to understand that the righteousness of God is that by which the righteous lives by a gift of God, namely by faith. And this is the meaning: the righteousness of God is revealed by the gospel, namely, the passive righteousness with which merciful God justifies us by faith, as it is written, “He who through faith is righteous shall live.” Here I felt that I was altogether born again and had entered paradise itself through open gates. There a totally other face of the entire Scripture showed itself to me
Tulkojums - latviešu Es patiesi esmu ar neparastu degsmi savaldzināts ar Pāvila izpratni vēstulē Romiešiem. Taču līdz tam tas nebija vēsums, kas apņēmis sirdi, bet viens vienīgs vārds šīs vēstules 1.nodaļā [17.pantā], „...tajā [evaņģēlijā] atklājas Dieva taisnība”, kas bija stājies man ceļā. Jo es nevarēju ciest šos vārdus „Dieva taisnība”, kurus, saskaņā ar visu skolotāju lietojumu un paražām, es biju mācījies saprast filozofiski, attiecinot tos uz formālo vai, kā viņi to sauca, aktīvo taisnību, ar kuru Dievs ir taisnīgs un soda netaisnos grēciniekus. Lai gan es dzīvoju kā mūks, bez kauna un negoda, jutu, ka Dieva priekšā esmu grēcinieks ar ļoti nemierīgu sirdsapziņu. Es nespēju ticēt, ka Viņš ir nomierināms ar manu gandarīšanu. Es nemīlēju, jā, es pat ienīdu taisnīgo Dievu, kurš soda netaisnos grēciniekus, un klusībā, ja ne zaimojot, tad noteikti ļoti kurnot, es dusmojos uz Dievu un sacīju: „It kā patiešām vēl nepietiktu ar to, ka nožēlojamos grēciniekus, kas ir mūžīgi pazuduši iedzimtā grēka dēļ, dekaloga [desmit baušļu] likumi iegrūž visa veida postā, Dievs bez tam vēl pievieno sāpes pie sāpēm ar evaņģēliju, un arī evaņģēlijā pret mums izturas ar Savu taisnību un dusmām!” Tā es ar niknumu un satrauktu sirdsapziņu aizsvilos dusmās. Taču es atkal un atkal uzdūros Pāvila teiktajam šajā Rakstvietā, un mana dedzīgākā vēlēšanās bija saprast, ko Sv. Pāvils gribējis ar to sacīt. Beidzot, ar Dieva žēlastību, meditējot dienu un nakti, es pievērsu uzmanību šo vārdu kontekstam, proti: „...tajā atklājas Dieva taisnība no ticības uz ticību, kā rakstīts: no ticības taisnais dzīvos.” Šajā kontekstā es sāku saprast, ka Dieva taisnība ir tā, ar kuru taisnais dzīvo, saņemot to kā dāvanu no Dieva, proti, ticībā. Un šo vārdu jēga ir šāda: Dieva taisnība ir atklājusies evaņģēlijā, proti, pasīvā taisnība, ar kuru žēlīgais Dievs tiesā mūs ticībā, kā ir rakstīts: „...no ticības taisnais dzīvos.” Šeit es sajutu, ka esmu pilnībā piedzimis no jauna un pa atvērtiem vārtiem ienācis pašā paradīzē. Tā bija pilnīgi cita visu Svēto Rakstu seja, kas man atklājās.
latviešu - angļu: Description of the dissertation issue General field: Māksla/daiļliteratūra Detailed field: Dzeja un literatūra
Avota teksts - latviešu Literatūra kā grēksūdze: daži piemēri latviešu pikareskajā romānā
Grēksūdze ir viens no kristiešu sakramentiem, reliģiska ceremonija, kuras gaitā notiek grēku izklāstīšana, nožēlošana un Dieva vārdā pasludināta to atlaišana (absolūcija). Bikts un absolūcija var dzēst arī vislielākos –nāves- grēkus.
Tradicionāli pikareskais romāns veidots kā paša varoņa autobiogrāfisks vēstījums 1.personā, dažkārt tas var būt dzīvesstāsts kā grēksūdze. Grēksūdzes forma literatūrā tiek izmantota kā apzināts paņēmiens varoņa padziļinātas psiholoģijas, kā arī dzīves pretrunu un sociālo apstākļu atklāšanai. Grēksūdzes tipa romāni nereti sākas ar motivāciju, kas balstīta uz to, ka varonis, nonācis izšķirošās krustcelēs, tālāk dzīvot nespēj, neizvērtējot savu pagātni un nemeklējot zināmu stabilitāti nākotnei.
Latviešu literatūrā spilgti piemēri ir Andreja Upīša romānu diloģija “Smaidoša lapa” (1937) un “Māsas Ģertrūdes noslēpums” (1939), kā arī Elīnas Zālītes romāns „Agrā rūsa” (1943). Grēksūdzes elementi iekļauti arī Zentas Mauriņas romānā „Dzīves vilcienā” (1941). Taču šajos romānos tā nebūt nav grēksūdze priesterim vai biktstēvam – piemēram, Elīnas Zālītes varone Elza Ezerniece, kura cietumā izcieš sodu par slepkavību (viņa afekta stāvoklī ir nogalinājusi savu nemīlēto veco vīru, kuru apprecējusi naudas dēļ) par savu dzīvi stāsta bērnam – savai meitai, līdz ar to bērnam piešķirot īpašu simbolisku – biktstēva – lomu. Elza analizē un mēģina izprast savu dzīvi, kura būtībā ir dažādu apstākļu un sakritību likumsakarīgs rezultāts. Andreja Upīša romāna varonis Oļģerts Kurmis slimnīcā pārvērtē savu dzīvi, taču to nestāsta mācītājam, bet pievēršas rakstniecībai, tādējādi biktstēva lomu pilda papīra lapa un pēc tam – potenciālais lasītājs. Savukārt, Zentas Mauriņas romānā grēksūdzi pieņem stāstītāja Miķeļa Māla mīļotā sieviete, viņa mīļākā, taču šeit jau var runāt par jauniem grēkiem, jo mājās viņu gaida laulāta sieva...
Būtībā grēksūdze ir garīgā ārstniecība, psihoterapija, jo tajā cilvēks analizē pats sevi un savu rīcību; grēksūdzes mērķis – sava sirdsmiera atgūšana.
Tulkojums - angļu The literature as a confession: some examples in Latvian Picaresque Novels
The confession is one of the sacraments for Christians. It is the religious ceremony during which a person is expounding and repenting his or her own sins before the priest who after that announcing to this person absolution in the name of God. The confession and absolution is able to make a person free from any sins, cancelling even the greatest ones – the sins of death.
The picaresque novel traditionally is structured as epistle from the character of a novel himself or herself, written in a form of first pronoun. Sometimes it can be structured like a life-history as a confession. The form of confession in literature is used as conscious manner to reveal the profound psychology of the character, as well as life contradictions and social conditions described in the novel. Novels written as a type of the confession pretty often begin with a motivation of the character based on that person is came at the critical cross-roads of his or her own life, and cannot live any longer unless the character evaluates the past of his or her own life and looks for some stability in the future.
The bright examples of the picaresque novels in Latvian literature are: the dilogy “A Smiling Leaf” (1937) and “The secret of Sister Gertrude” (1939) written by Andrew Upitis (Andrejs Upītis), as well as a novel “The Early Rust” (1943) written by Elina Zalite (Elīna Zālīte). The elements of the confession is included in a novel “In the Train of Life” (1941) written by Zenta Maurina (Zenta Mauriņa), too. However, the confession is told not at all to the father-confessor in these novels. For example, a character Elza Ezerniece in the novel written by Elina Zalite, being imprisoned because of murdering in the condition of affect her old, unloved husband who she had been married just to get much money, is telling about her life to her daughter; thereby very special, symbolic role of a father-confessor is given there to the child. Elza is analysing and trying to understand her own life which basically is natural result of conjuncture of different conditions. In the novel written by Andrew Upitis, the main character Olgerts Kurmis re-estimates his life while being in a hospital, however, he does not tell his life-story to the priest, but begin to do the literary work instead; thus the role of a father-confessor is getting a sheet of paper, and later – the potential reader. In its turn, the confession of its narrator Mikelis Mals shrives his beloved woman and lover at the same time, as we can read it in the novel written by Zenta Maurina. But here we can talk about the new sins again because there at this man’s home his spouse is waiting for him.
Essentially, the confession is a mental treatment like psychotherapy because during it a person is analysing himself, his action and behaviour. The aim of the confession is to retrieve one’s own peace of heart.
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Graduate diploma - University of Latvia (LU)
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Tulkošanas pieredze gados: 17 Reģistrējās ProZ.com: Dec 2007
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