Translated Christianities

Translated Christianities
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Beginning in the sixteenth century, ecclesiastics and others created religious texts written in the native languages of the Nahua and Yucatec Maya. These texts played an important role in the evangelization of central Mexico and Yucatan. Translated Christianities is the first book to provide readers with English translations of a variety of Nahuatl and Maya religious texts. It pulls Nahuatl and Maya sermons, catechisms, and confessional manuals out of relative obscurity and presents them to the reader in a way that illustrates similarities, differences, and trends in religious text production throughout the colonial period. The texts included in this work are diverse. Their authors range from Spanish ecclesiastics to native assistants, from Catholics to Methodists, and from sixteenth-century Nahuas to nineteenth-century Maya. Although translated from its native language into English, each text illustrates the impact of European and native cultures on its content. Medieval tales popular in Europe are transformed to accommodate a New World native audience, biblical figures assume native identities, and texts admonishing Christian behavior are tailored to meet the demands of a colonial native population. Moreover, the book provides the first translation and analysis of a Methodist catechism written in Yucatec Maya to convert the Maya of Belize and Yucatan. Ultimately, readers are offered an uncommon opportunity to read for themselves the translated Christianities that Nahuatl and Maya texts contained.

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Mark Z. Christensen. Translated Christianities

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TRANSLATED CHRISTIANITIES

Nahuatl and Maya Religious Texts

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To be sure, understanding the authors of native-language religious texts assists in understanding the varied content and even orthodoxy of their messages. Yet the texts also provide a better understanding for how Nahua and Maya culture affected the transmission of Christianity. Throughout this book the presentation of Christian doctrine in religious texts betrays their audiences. Divine beings speak in a Nahuatl or Maya rhetoric; the individuals and settings of traditional moralistic stories become localized to central Mexican or Yucatecan surroundings; native epithets and deities are attached to Christian figures. Above all, the worldview of the Nahuas and Mayas continuously influenced the Christian message.29 Admittedly, such influences are generally more evident in texts produced earlier in the colonial period. Yet all Nahuatl and Maya religious texts translated here, to one degree or another, reflect the culture for which they were intended.

I have attempted to provide a smattering of religious texts that not only represents popular genres but also illustrates their diversity and the range of orthodoxy their messages provided. In exploring these messages, the following examples expose the influence of native and European cultures on the content of the texts themselves. Chapter 1 provides an example of a Nahuatl sermon authored by natives without the direct supervision of ecclesiastical authorities. The sermon is an excellent example of how religiously trained Nahuas could modify ancient Christian legends to accommodate a native audience. Chapter 2 reveals a similar situation, but for Yucatan through a variety of Maya Christian tales. The remaining three chapters provide examples of common texts and themes: chapter 3 provides translations of a wide variety of texts meant to instruct on the sacrament of baptism, chapter 4 contains Catholic and Methodist catechisms, and chapter 5 deals with confessional manuals. Throughout these chapters the variation among the texts and the diverse messages and concerns they betray become evident to illustrate the rich and assorted instruction available to natives through the translated Christianities of Nahuatl and Maya religious texts.

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