This is a more Puritan version, where liturgy is given little importance. There are a few other prayers in this order. After this the Bible lessons are read, and the Apostles Creed is read by everyone. The third method of worship starts with a different Praise (does not include separate ones for Church functions), and goes on to the Confession of sins. This is a more Anglican version, in which the worship practises of traditional Protestant churches in the Tamil land is preserved. The Apostles Creed is read by everyone, and there are various specific prayers such as for peace and God's grace. After this the New Testament / Gospel lesson is read, followed by either the song of the Church or the song of Simeon. After this the Old Testament scripture lesson is read, continued by any of the three songs of Zachariah, Three men, and Virgin Mary. It starts with Praise (including the different ones for various Church functions), Praise of Trinity, Confession of sins and singing of Psalms 95 or 100. Second is the regular worship type practised in most churches. One is same as the Communion service, except that calling for Communion is omitted. The regular Morning and Evening prayer consists of three orders of worship. It is a condensed version of the English liturgy and is divided into two parts: one dealing with the general services (Morning and Evening prayers), the other dealing with the Holy Communion (Eucharistic) services. The Tamil liturgy is not as elaborate as the English version used in other Anglican provinces. As CSI is an United and Uniting Church, it has in its liturgy both the Anglican and Puritan traditions. 43–6, 66–7, 72, 119–20, 321–2, 351, and 568.The Prayer book used for liturgy in the Church of South India (CSI) Tamil services is based on the English Book of Common Prayer.
113–14, along with the Catholic Douay-Reims translation, which is to a large extent based on the Latin. The Vulgate (Latin) version of the Babel story may be found on p. Our readers, thus thrown headlong into the world of translation, are also given two English renderings of the Septuagint Babel story a mid-nineteenth-century one by Sir Lancelot Brenton, and a new, previously unpublished one by Stavros Deligiorgis, who has also written an introductory note to his translation.Īn account of the Septuagint, according to which seventy-two scholars produced identical versions, certain indication of divine intervention, can be found in the entry on Philo Iudaeus (p. This is followed by an ancient Greek version, which is part of the Wrst and very important translation, into Greek, of the Jewish Bible, a translation known as the Septuagint. The source text, in Hebrew, is given below with an interlinear translation into English (Hebrew, it should be remembered, is read from right to left and the interlinear version, of course, is also to be so read).
The Babel story is a kind of leitmotif of this volume, and it seems Wtting to present it in several translations. Of course, since it is God who divides humanity by creating a multiplicity of languages, the attempt to overcome the resulting divisions through translation is evidence of an understandable but sacrilegious desire to return to a condition in which it is practical to consider building a tower! Hence the sense of taboo-breaking that, according to some writers on the subject, is attendant on any act of translation, and hence also the sense of unifying humanity, even in its rich diversity, through the act of translation. This may be regarded as, perhaps, the key myth of translation clearly, if there were only one human language, there would be no need for translation to facilitate communication between human beings variously located. The story of this process is, in a sense, contained within the Bible itself, in the Genesis account of the Tower of Babel (Genesis 11: 1–9). The ongoing translation of the Bible, whether directly from the source languages or from the Vulgate- later, Luther’s German translation served virtually as an ‘original’ for some Bible translators-inevitably reXected cultural and linguistic diversity. The translation into Latin by St Jerome, known as the Vulgate, was for centuries the oYcial text of the Catholic Church and continued often to be the preferred source for Catholic translators, taking precedence even over the original languages (Hebrew, Aramaic, Greek). The very idea of translating the Bible, ‘the Word of God’, from the source languages into the vernacular languages has of course led to extensive even deadly controversy. Seen as a unifying work and functioning as the basis of organized religion in the West, its translation has often manifested cultural and ideological diversity. The Bible is the single most important and most translated text in Western history and culture.