Working languages:
Greek to English
English to Greek
CHRYSOSTOMOS TROMBOUKIS
Academic Translator, Greek <> English

NAFPAKTOS, AETOLOAKARNANIA, Greece
Local time: 20:11 EEST (GMT+3)

Native in: Greek (Variant: Modern) Native in Greek, English (Variant: US) Native in English
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Portfolio Sample translations submitted: 1
Greek to English: Ἡ ἔννοια τῆς ἁμαρτίας καί ἡ σχέση Θεοῦ καί ἀνθρώπου - The concept of sin and the relationship between God and man
General field: Other
Detailed field: Religion
Source text - Greek
α) Ἡ ἔννοια τῆς ἁμαρτίας καί ἡ σχέση Θεοῦ καί ἀνθρώπου
Ἡ σωτηρία, ὅπως πολύ σωστά ἐπισημαίνεται ἀπό τή Διακήρυξη, σημαίνει «ἀπελευθέρωση ἀπό τήν κυρίαρχη δύναμη τῆς ἁμαρτίας» καί «ἀποδοχή τῆς κοινωνίας μέ τό Θεό» . Ἀλλά αὐτός ὁ προσδιορισμός τῆς ἁμαρτίας διακρίνει τήν ἁμαρτία ἀπό τήν κοινωνία καί παραγνωρίζει τή συνεργεία τοῦ ἀνθρώπου στήν ἀνακαίνισή του ἐν Χριστῷ. Ἔτσι, ἡ συγχώρηση τῶν ἁμαρτιῶν καί ἡ ἀπελευθέρωση τοῦ ἀνθρώπου ἀπό αὐτές ἀντιμετωπίζεται ὡς μία ἐξωγενής ἐνέργεια πού προέρχεται ἀποκλειστικά καί μόνον ἀπό τό Θεό . Ἡ ἁμαρτία ἑρμηνεύεται ὡς κάτι πού προσδιορίζει τόν ἄνθρωπο (Totalbestimung), μετά τή διακοπή τῆς κοινωνίας του μέ τό Θεό, καί δέν ἀφήνει περιθώρια μιᾶς κάποιας συμβολῆς στήν ἀναγέννησή του ἐν Χριστῷ . Χαρακτηριστική εἶναι ἡ παρουσίαση τῆς λουθηρανικῆς ἄποψης στήν § 28: «Παρά ταῦτα ὁ δεδικαιωμένος μένει ἐξαρτημένος σέ ὅλη του τή ζωή, ἀδειαλείπτως ἀπό τή χωρίς προϋποθέσεις σωτήρια χάρη τοῦ Θεοῦ. Ἀκόμη καί αὐτός βρίσκεται πάντοτε κάτω ἀπό τήν ἐφορμούσα δύναμη τῆς ἁμαρτίας καί δέν ξεφεύγει ἀπό τό δράξιμο αὐτῆς» . Ἡ ρωμαιοκαθολική διατύπωση, ἀπό τήν ἄλλη πλευρά, ἄν καί ὑποστηρίζει τήν πραγματική διά τοῦ βαπτίσματος ἐξάλειψη τῆς ἁμαρτίας καί ὅλων ὅσων εἶναι «καταδικαστέα», δέχεται ὡστόσο μία κλίση πρός τήν ἁμαρτία (concupiscentia), ἡ ὁποία προέρχεται ἀπό αὐτήν καί παραμένει στόν ἄνθρωπο, στό βαθμό πού ἡ πραγματοποίηση τῆς ἁμαρτίας ἔχει ἕνα «προσωπικό στοιχεῖο» τοῦ ἀνθρώπου καί παραμένει ὡς «ἐπιθυμία» . Τοιουτοτρόπως, ἡ μεταπτωτική κατάσταση γίνεται ἐγγενές στοιχεῖο τῆς ἀνθρωπίνης φύσεως, ἔτσι ὥστε ὁ ἄνθρωπος «νά μήν ξεφεύγει ἀπό τό δράξιμο τῆς ἁμαρτίας» καί ἡ ἁμαρτία εἴτε «νά κατοικεῖ μέσα του», σύμφωνα μέ τους Λουθηρανούς , εἴτε νά ὑπάρχει ὡς δυνατότητα στήν παραμένουσα ἐπιθυμία, σύμφωνα μέ τούς Ρωμαιοκαθολικούς . Σ' αὐτήν τήν περίπτωση, ἡ ἁμαρτία δέν ἀντιμετωπίζεται ὡς κίνηση, ἀλλά ὡς κατάσταση, μέσα στήν ὁποία ζεῖ ὁ ἄνθρωπος καί προσδιορίζεται ἀπό αὐτήν . Ἔτσι, ἡ ἁμαρτία αὐτονομεῖται, κατά κάποιο τρόπο, καί γίνεται ἡ "φυλακή" τοῦ πεπτωκότος ἀνθρώπου, ἀπό τήν ὁποία ἐλευθερώνεται ὁ ἄνθρωπος μόνον ἀπό τόν Ἰησοῦ Χριστό . Ὁ ἄνθρωπος, δηλαδή, δέν εἶναι ἁμαρτωλός, ὅσο εἶναι σέ κοινωνία μέ τό Θεό, ἀλλά, ἐπειδή μετά τήν πτώση ἔχει διακόψει τήν κοινωνία μέ τό Θεό, ζεῖ ἐντός τῆς ἁμαρτίας καί ἡ ὕπαρξή του προσδιορίζεται ἀπό αὐτήν . Γι’ αὐτό ἡ δικαίωση τοῦ ἀνθρώπου ἑρμηνεύεται στο ἐπίπεδο τῶν σχέσεων, δηλαδή ὡς «Wiederherstellung... [der] Beziehung» και ὄχι ἐπί τῆ βάσει τῆς κοινωνίας .
Translation - English
a) The concept of sin and the relationship between God and man
Salvation, as rightly pointed out in the Declaration, means “liberation from the dominant power of sin” and “acceptance of communion with God.” But this determination of sin distinguishes sin from communion and neglects man's synergy to his renewal in Christ. Thus, the forgiveness of sins and the liberation of man from them is treated as an exogenous act that derives only from God . Sin is interpreted as something that determines the person (Totalbestimung), after the interruption of his communion with God, and leaves no room for any contribution to his regeneration in Christ . The presentation of the Lutheran view in § 28 is characteristic: “Nevertheless, the unjust remains dependent all his life, uninterruptedly from the salvific grace of God without conditions. Even he is always under the power of sin and does not escape from her seizure.” The Roman Catholic wording, on the other hand, though it supports the actual baptismal eradication of sin and all that is “condemned”, nevertheless accepts an tendency towards sin (concupiscentia) that comes from her and remains in man, in the extent to which the realization of sin has a “personal element” of man and remains as a “desire” . Thus, the transient state becomes an inherent element of human nature so that man will “not to escape from the seizure of sin” and sin either to “dwell within himself”, according to the Lutherans , or to exist as a possibility to the remaining desire, according to Roman Catholics . In this case, sin is not treated as a movement, but as a situation in which man lives and is determined by it . Thus, sin becomes autonomous, in some way and becomes the “prison” of the fallen man, from which man is freed only by Jesus Christ . Man, namely, is not sinful as long as he is in communion with God, but because after the fall he has interrupted communion with God, he lives within sin and his existence is determined by it . That is why man's justification is interpreted at the level of relations, that is, as “Wiederherstellung ... [der] Beziehung” and not on the basis of communion .

Experience Years of experience: 25. Registered at ProZ.com: Feb 2019.
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Bio

Born and raised in New York City to a bi-lingual family, I grew up speaking English and Greek natively. My studies were on Orthodox Christian Theology at the Theological School of the National and Kapodistrian University of Athens in Greece. Various academic translations on theology. Also handled CV's. Along with my general music studies, I received a diploma on Byzantine Music. I have knowledge and expertise in translation and adaption of spiritual song lyrics (hymns) to a given melody. Feel free to see my projects on my personal website, fosword.com

Keywords: Greek, English, religion, orthodox christian church, spiritual songs, lyrics, hymns, melody, byzantine music,


Profile last updated
Sep 8, 2023



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