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Jul 27, 2020 (posted viaProZ.com): I just finished a seven month project. It was a Bible and its introductions. I translated the introductions (English to Spanish) and checked the composition of the whole book....more »
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English to Spanish - Standard rate: 0.05 USD per word / 20 USD per hour Italian to Spanish - Standard rate: 0.05 USD per word / 20 USD per hour
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Sample translations submitted: 2
English to Spanish: Women Deacons (Paulist Press) General field: Other Detailed field: Religion
Source text - English FOREWORD
Susan A. Ross
Since I began teaching over thirty years ago, I have given
many lectures on women’s issues to various audiences,
many of them in parishes. In the last ten years, I have also
traveled three times to Kenya and have had the privilege
of learning from the many women active in ministry in
Eastern Africa. In nearly every one of these lectures and
discussions, the issue of women’s ordained ministry inevit ‐
ably arises. Women who are hospital chaplains ask why
they cannot bless and anoint the patients at whose bedside
they have ministered, but must wait for a priest, often
someone unknown to the patient and family, to come and
“officially” minister the sacrament. Women who work in
parishes tell stories of being summarily fired by a new pastor
since they have no official standing in the Church. And
women who are gifted scholars and preachers are unable
to break open the Word of God in the Eucharistic Liturgy,
since only an ordained person can “legitimately” preach.
Yet, women are the backbone of the Church, as we all know.
Without the dedicated work of so many women, the Church
would collapse.
Translation - Spanish PRÓLOGO
Susan A. Ross
Desde que comencé a enseñar, hace más de treinta años, he dado muchas conferencias sobre temas de la mujer a varios auditorios, muchas de ellas en parroquias. En los últimos diez años, también he viajado tres veces a Kenia y he tenido el privilegio de aprender de muchas mujeres activas en el ministerio en África Oriental. En prácticamente todas estas conferencias y discusiones, el tema del ministerio ordenado de las mujeres surge inevitablemente. Mujeres que son capellanes en hospitales preguntan por qué ellas no pueden bendecir y ungir a los pacientes a los que han servido al pie de su cama, sino que deben esperar a un sacerdote, a menudo alguien desconocido para el paciente y para la familia, a que venga y “oficialmente” administre el sacramento. Las mujeres que trabajan en parroquias cuentan historias de haber sido despedidas de forma sumaria por un nuevo párroco, dado que no tienen un puesto oficial en la Iglesia. Y mujeres que son intelectuales y predicadoras competentes, no pueden desentrañar la Palabra de Dios en la Liturgia Eucarística, pues solo una persona ordenada puede predicar “legítimamente”. Y, sin embargo, las mujeres son la columna vertebral de la Iglesia, como todos sabemos. Sin la abnegada labor de muchísimas mujeres, la Iglesia colapsaría.
English to Spanish: Excerpt from the book "Building bridges, not walls" (Liturgical Press) General field: Other Detailed field: Religion
Source text - English Foreword
The beginning of a new century is a privileged moment to evaluate
our world and to look into the future with hope. At the dawn
of the twenty-first century, Catholics in the United States find themselves
at a fascinating moment of their shared history. The US Catholic
experiment, which has yielded incredible fruits in recent centuries,
is amid a major process of transformation. At its heart is a range of
demographic, cultural, and linguistic changes that demand new ways
for Catholics to understand themselves as church and to advance the
work of evangelization today.
Just when Catholics of European descent and their children had
settled in the country and concluded a long process of integration—
some say assimilation—a new wave of immigrants and voices is
transforming the entire US Catholic experience. By the middle of the
twentieth century, more than 90 percent of Catholics in the country
were white, European American. Hispanic, Asian, African American,
and Native American Catholics at that time constituted small
numeric minorities spread throughout the country’s geography. But
this changed dramatically in just half a century due to a combination
of various factors. On the one hand, today’s globalization forces
have led millions of people from Latin America, Asia, and Africa to
migrate to the United States. Many of them, particularly those arriving
from Latin America and the Caribbean, are Catholic. Birth rates
among these immigrants are higher compared to the rest of the US
population. On the other hand, the number of mainstream Catholics,
mostly European American, has steadily decreased compared to the
increase of Catholics of other races and ethnicities that populate our
neighborhoods and cities. At the same time, millions of mainstream
Catholics have embarked on a massive process of religious disaffiliation
and secularization that has seriously impacted the Catholic
Church throughout the country. These factors, among others, have led to what we can call the emergence of a new US Catholic experience—
our experience today.
Translation - Spanish Presentación
El inicio de un siglo es un momento privilegiado para analizar nuestro mundo y para mirar al futuro con esperanza. En los albores del siglo XXI, los católicos de los Estados Unidos se encuentran en un momento fascinante de su historia. El Catolicismo en América, que ha aportado preciosos frutos en los últimos siglos, se encuentra en medio de un profundo proceso de transformación. En su seno se lleva a cabo una serie de cambios demográficos, culturales y lingüísticos que exigen de los católicos nuevas formas de entenderse a sí mismos como Iglesia y de llevar adelante su misión evangelizadora.
Justo cuando los católicos de ascendencia europea y sus hijos han terminado de establecerse en el país y han concluido un largo proceso de integración –algunos lo llaman “asimilación”–, una nueva ola de inmigrantes y de voces está transformando toda la experiencia del Catolicismo americano. A mediados del siglo XX, más del 90% de los católicos en el país eran blancos, es decir, euroamericanos. En aquel tiempo, los católicos hispanos, asiáticos, afroamericanos y nativoamericanos constituían un pequeño grupo de minorías esparcidas por todo el país. Pero esto cambió profundamente en solo medio siglo debido a la combinación de varios factores. Por un lado, la globalización ha llevado a millones de personas de Latinoamérica, Asia y África a emigrar a los Estados Unidos. Muchos de ellos, en particular los que vienen de América Latina y el Caribe, son católicos. Las tasas de natalidad entre estos inmigrantes son más altas comparadas con las tasas del resto de la población. Por otro lado, el número de católicos tradicionales, la mayor parte euroamericanos, ha estado descendiendo de manera constante en comparación con el incremento de católicos de otras razas y etnias que viven a nuestro alrededor y en nuestras ciudades. Al mismo tiempo, millones de católicos tradicionales se han embarcado en un proceso de desafiliación religiosa y de secularización que ha afectado considerablemente a la Iglesia Católica en todo el país. Estos factores, entre otros, han conducido a un nuevo tipo de experiencia católica en los Estados Unidos: nuestra experiencia actual.
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Years of experience: 17. Registered at ProZ.com: May 2017.
I was in a Catholic seminary for 20 years where I was mainly devoted to academic endeavors. During that period, I spent 7 years in Salamanca (Spain) and 13 in Rome (Italy). Now I live in San Miguel de Allende (Mexico).
I have three degrees: Philosophy (four years), Theology (five years), and Classical and Christian Letters (four years). I did all these studies in Rome, Italy. These three degrees gave me a very deep understanting of language.
Once I left the seminary in 2009, I started to work as a freelance translator and proofreader. My language pairs are English to Spanish and Italian to Spanish. I also proofread texts in Spanish and I am able to translate simple texts from French.
I have translated or proofread for these publishing houses and institutions in the United States: Liguori Publications, Paulist Press, Liturgical Press, Pauline Books & Media, Sadlier Religion, Ascension Press, USCCB and Notre Dame University.
I also worked from 2011 to 2013 at Liguori Publications as Editor for Spanish products, so I am perfectly familiar with the editorial and marketing aspects of publishing.
I translate mainly spiritual, literary and social texts.
