| Titlu: | Divine Rhetoric. Divine Narratology |
| Autor: | Silviu Lupașcu |
| Publicația: | Analele Universității „Alexandru Ioan Cuza” din Iași. Secțiunea IIIe. Lingvistică, LXI, p. 167 Studia linguistica et philologica in honorem Constantin Frâncu |
| p-ISSN: | 1221-8448 |
| Editura: | Editura Universităţii „Alexandru Ioan Cuza” |
| Locul: | Iași |
| Anul: | 2015 |
| Rezumat: | The analysis of language mirrors the immanent existence of the Divine Word and the transcendent existence of the Divine Word: human rhetoric and divine rhetoric, human language and divine language, time, history and historiography, the continuity of the historical “story” and the continuity of the Abrahamic sacred texts, the narratology of the sacred and profane stories, as well as the “narratology” that somehow allows for the intuition of the inner dynamism of God’s Word. This paradigmatic “uttering” is divinely generated in the matrix of all languages and resonates into man’s earthly ontological texture like an anamnesis of the ontological infinite. As linguistic mechanics of the divine living, the “narratological mechanics” of God’s Word seems to be, from the perspective of the theology of history, the infinite power that animates the created universe, history and time, and the continuity of the Abrahamic sacred texts. God creates, “utters” Himself, “communicates” Himself, and “narrates” Himself. His “traces” are “written” by His Word in the known and unknown Tablets. Writing the Biblical-Evangelical-Qur’ānic texts distances the message from its initial locutor, the original environment of its preaching and the primordial receivers. At a kerygmatic level (the level of proclamation, of the preaching of sacred words), two complementary channels could be outlined, through which the continuity of the Abrahamic religious rhetoric asserts itself: the oral word – the written word – the oral word (within which the Torah, the Gospel and the Qur’ān mediate between two oral messages, between the primordial oral message preached by the founder of the religious realm and the later message preached by his apostles, missionaries or saints) and the written word – the oral word – the written word (within which the oral message or preaching mediates between the Torah, the Gospel and the Qur’ān, with a missionary purpose). The unfolding of the “reality” or “universe” of the Biblical- Evangelical-Qur’ānic texts objectifies the narrative, prophetic, legislative, and prosodic continuity through which God’s Word is conveyed to the world and the human beings. The Divine Lógos reveals himself in the uttered ontological symphonies of words and beings, in the human beings’ consciousness as uttered living entities. This essay, which adds axiomatic value to the previous formula, and at the same time gives it the role of a spiritual center able to support and organize our line of reasoning, intends to construct from this perspective an assumption as consistent as possible regarding the inner dynamics of God’s Word, and the linguistic “mechanics” of the divine typology through which God communicates Himself in time, in history, and throughout the Abrahamic sacred texts. Since the Divine Lógos identifies himself directly with the absolute living, his inner “functioning” is revealed through the data provided by rhetoric and narratology. This exegetic incision, which has in view both divine loquacity and silence, will highlight once more the biography of the lógos. |
| Limba: | engleză |
| Linkuri: |  pdf |
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| 36 | William Labov | Sociolinguistic Patterns | University of Pennsylvania Press; Blackwell | 1972 |
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