{"id":3138605,"date":"2026-08-01T01:30:00","date_gmt":"2026-08-01T05:30:00","guid":{"rendered":"https:\/\/www.friendsjournal.org\/book\/womens-speaking-justified-de-margaret-fell-en-ingles-moderno\/"},"modified":"2026-08-01T01:31:24","modified_gmt":"2026-08-01T05:31:24","slug":"womens-speaking-justified-de-margaret-fell-en-ingles-moderno","status":"publish","type":"fpb_book","link":"https:\/\/www.friendsjournal.org\/es\/book\/womens-speaking-justified-de-margaret-fell-en-ingles-moderno\/","title":{"rendered":"Women’s Speaking Justified de Margaret Fell en ingl\u00e9s moderno"},"content":{"rendered":"\n

Traducido y anotado por Paul N. Anderson. Barclay Press, 2026. 76 p\u00e1ginas. 31 $\/tapa dura; 19 $\/r\u00fastica. <\/h4>\n\n

En 1968, hice una prueba de aptitud profesional en el instituto, y mi puntuaci\u00f3n m\u00e1s alta fue \u00abmonja\u00bb porque ese era el \u00fanico trabajo de ministerio eclesi\u00e1stico para chicas en la prueba. Mis amigas y yo nos re\u00edmos del resultado porque yo era luterana y el requisito del celibato no me atra\u00eda. Aun as\u00ed, sab\u00eda que en la jerarqu\u00eda de mi propia iglesia, los puestos pastorales estaban restringidos solo a hombres. Algunas mujeres trabajaban como \u00abdiaconisas\u00bb, trabajadoras sociales de bajo nivel que pod\u00edan ense\u00f1ar clases de Biblia y teolog\u00eda a mujeres y ni\u00f1os. Ese puesto tampoco me atra\u00eda, as\u00ed que tuve que considerar otras posibilidades profesionales. La segunda ola de liberaci\u00f3n de la mujer a\u00fan no hab\u00eda llegado a mi ciudad natal del Medio Oeste, as\u00ed que no cuestion\u00e9 nada, pero poco despu\u00e9s, rechac\u00e9 la iglesia que no valoraba mis pasiones ni mis habilidades. <\/p>\n\n

Lamentablemente, es demasiado tarde para m\u00ed, pero hoy en d\u00eda, algunas iglesias permiten pastoras, e incluso hay una arzobispa de Canterbury en la Iglesia de Inglaterra: Sarah Mullally, que fue investida a principios de este a\u00f1o. Sin embargo, muchas otras denominaciones, incluidas algunas de las m\u00e1s grandes, todav\u00eda no permiten pastoras. Esta controversia se remonta a Eva en el G\u00e9nesis, y a las ep\u00edstolas del ap\u00f3stol Pablo en la historia cristiana primitiva, cuyas palabras cr\u00edpticas han sido interpretadas deliberadamente de forma mis\u00f3gina durante milenios. Tal exclusi\u00f3n es un crimen contra la humanidad: es un crimen que la mitad de la poblaci\u00f3n est\u00e9 privada del liderazgo eclesi\u00e1stico, pero tambi\u00e9n es un crimen que las iglesias est\u00e9n \u2014con pocas excepciones\u2014 privadas de la visi\u00f3n y las habilidades de las mujeres en el liderazgo. <\/p>\n\n

Despu\u00e9s de convertirme en cu\u00e1quera en 1985, aprend\u00ed sobre Margaret Fell y su panfleto hist\u00f3rico Women’s Speaking Justified<\/em>. Fell (1614\u20131702) escribi\u00f3 y public\u00f3 su ensayo en 1666 mientras estaba encarcelada en el Castillo de Lancaster, con una posdata a\u00f1adida en 1667. La escritura de Fell puede situarse en el per\u00edodo posterior del ingl\u00e9s moderno temprano (aproximadamente 1500\u20131700), es decir, los dos siglos desde el per\u00edodo Tudor hasta la restauraci\u00f3n del rey Carlos II. El ingl\u00e9s moderno temprano fue una \u00e9poca de gran cambio e innovaci\u00f3n ling\u00fc\u00edstica debido al auge y la difusi\u00f3n de la imprenta, la alfabetizaci\u00f3n y la publicaci\u00f3n. Algunos escritores del ingl\u00e9s moderno temprano pueden leerse f\u00e1cilmente (te estoy mirando a ti, Isaac Penington), pero otros escritores, incluido George Fox a veces, solo pueden entenderse con un esfuerzo considerable. (Los lectores interesados pueden encontrar el texto original del panfleto de Fell buscando en l\u00ednea<\/a>). <\/p>\n\n

Para m\u00ed, Women’s Speaking Justified<\/em> cae en el lado dif\u00edcil del rango, as\u00ed que me complaci\u00f3 saber que Paul Anderson, un conocido historiador y te\u00f3logo cu\u00e1quero, hab\u00eda publicado una traducci\u00f3n al ingl\u00e9s moderno. Cuando compar\u00e9 la traducci\u00f3n con el original, vi que el problema principal es lo verbosas que son las frases de Fell. Para lectores modernos como yo, su sintaxis y sem\u00e1ntica enrevesadas son dif\u00edciles de analizar, y eso hace que su cuidadosa argumentaci\u00f3n l\u00f3gica sea dif\u00edcil de seguir. La traducci\u00f3n de Anderson preserva fielmente el tono, la elecci\u00f3n de palabras y el significado del original de Fell mientras aclara sus pensamientos perspicaces e intenciones feministas. Aqu\u00ed est\u00e1 la primera frase del panfleto original: <\/p>\n\n

\n

Whereas it hath been an Objection in the minds of many, and several times hath been objected by the Clergy, or Ministers, and others, against Womens speaking in the Church; and so consequently may be taken, that they are condemned for medling in the things of God; the ground of which Objection, is taken from the Apostles words, which he Writ in his first Epistle to the Corinthians<\/em>, chap. 14. vers. 34, 35. And also what he writ to Timothy<\/em> in the first Epistle; chap. 2. vers. 11, 12. But how far they wrong the Apostle’s intentions in these Scriptures, we shall shew clearly when we come to them in their course and order.<\/p>\n<\/blockquote>\n\n

Anderson presenta la siguiente traducci\u00f3n:<\/p>\n\n

\n

Whereas women’s speaking in churches has been objected to by many\u2014including clergy, ministers, and others\u2014condemning them for ‘meddling in the things of God’ (based on 1 Cor 14:34\u201335 and 1 Tim 2:11\u201312), they are wrong in misunderstanding the Apostle’s intentions.<\/p>\n<\/blockquote>\n\n

Hay verdadero arte en la traducci\u00f3n, y Anderson afronta los desaf\u00edos con respeto y cuidado. Una peque\u00f1a objeci\u00f3n podr\u00eda ser que la frase introductoria original de Fell parece m\u00e1s audaz y m\u00e1s \u00abdirecta\u00bb que la traducci\u00f3n de Anderson. El resto del panfleto es m\u00e1s claro, m\u00e1s similar a las muchas cartas que escribi\u00f3 mientras organizaba el movimiento cu\u00e1quero primitivo, y Anderson deja que la personalidad de Fell brille a trav\u00e9s de la prosa, transmitiendo fielmente su estilo de escritura inteligente, valiente e ingenioso. <\/p>\n\n

Anderson tambi\u00e9n separa \u00fatilmente los pasajes b\u00edblicos de las palabras de Fell y a\u00f1ade informaci\u00f3n explicativa en ensayos adicionales, notas al pie y en el propio texto. Compara la frase final de cada versi\u00f3n del panfleto, donde he destacado en cursiva el material aclaratorio en la traducci\u00f3n ligeramente m\u00e1s larga de Anderson. <\/p>\n\n

Fell escribi\u00f3: \u201cChrist Jesus, who goes on Conquering, and to Conquer; who kills and slayes with the Sword, which is the Words of his Mouth; the Lamb and the Saints shall have the Victory, the true Speakers of Men and Women over the false Speaker.\u00bb<\/p>\n\n

Anderson traduce: \u201cAnd in the end<\/em>, Christ Jesus, who goes on conquering, slays with the Sword of his mouth, continues to speak through his Saints, which include women’s speaking, as well as men’s<\/em>. Thus, the Lamb and the Saints shall have the victory: the true speakers of men and women over the false speakers of the world<\/em>.\u00bb <\/p>\n\n

Al presentar su caso, los argumentos de Fell son sutiles y matizados. No tuvo el beneficio de la erudici\u00f3n b\u00edblica m\u00e1s reciente que cuestiona la autor\u00eda de las ep\u00edstolas a Timoteo, haciendo que los \u00abtextos contundentes\u00bb como 1 Tim. 2:11\u201312 sean disputados y m\u00e1s d\u00e9biles. Los vers\u00edculos \u201cQue la mujer aprenda en silencio con plena sumisi\u00f3n. No permito que la mujer ense\u00f1e ni que tenga autoridad sobre el hombre; debe guardar silencio\u00bb pueden haber sido insertados m\u00e1s tarde por escritores masculinos con motivos ocultos. <\/p>\n\n

Desafortunadamente, hoy en d\u00eda, las mujeres todav\u00eda enfrentan censura y censura tanto institucional como individual en sus comunidades de fe, y por las mismas razones \u00abb\u00edblicas\u00bb que las mujeres enfrentaban en la \u00e9poca de Fell. Ese hecho deplorable hace que la nueva traducci\u00f3n de Paul Anderson sea una contribuci\u00f3n extremadamente importante para todos dentro y fuera de la comunidad cu\u00e1quera. Para los lectores interesados en la historia cu\u00e1quera, la teolog\u00eda feminista o la literatura de la disidencia, Women’s Speaking Justified<\/em> en ingl\u00e9s moderno de Anderson es un excelente punto de entrada. <\/p>\n\n

Tambi\u00e9n invita a un encuentro m\u00e1s f\u00e1cil con las palabras de Fell. Le\u00eddos juntos, su texto del siglo XVII y la versi\u00f3n moderna de Anderson se iluminan mutuamente: uno preservando su voz aut\u00e9ntica, el otro revelando la fuerza y la precisi\u00f3n que un estilo de escritura antiguo puede ocultar. El arte de la traducci\u00f3n es hacer comprensible una obra original; una traducci\u00f3n excelente mantiene el texto original contundente y atractivo. Anderson hace exactamente eso en este panfleto. <\/p>\n\n

\n\n

Barbara Birch es miembro de la Junta Strawberry Creek en Emeryville, California, y miembro de la junta directiva del Centro Cu\u00e1quero Ben Lomond cerca de Santa Cruz, California. Autora de <\/strong>Lectio Divina: Revelation and Prophecy<\/em><\/strong> (Quaker Quicks), Barbara facilita programas de <\/strong>lectio divina<\/em><\/strong> en l\u00ednea y publica sus reflexiones en <\/strong>yourwifey51.medium.com<\/em><\/strong>.<\/strong><\/p>\n\n

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