Logos: Time and Text: A Study in Human and Divine Rhetorics - Softcover

Lupascu, Silviu

9786067000825: Logos: Time and Text: A Study in Human and Divine Rhetorics

Softcover

ISBN 10: 6067000822 ISBN 13: 9786067000825

Publisher: eLiteratura, 2013

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The investigation of the “linguistic mechanics” of the Divine Word, perceived both at a temporal-historical level and at a Biblical-Evangelical-Quranic one, involves the analysis of such concepts as divine rhetoric and divine narratology. From a theological viewpoint, the textual recollection of the “biography” or “history” of the idea of davar-Elohyim, L�gos, kalamu-Allah, from Heraclitus of Ephesus (c. 550-480 BCE) to Biblical, Evangelical and Quranic scribes, from Tannaim and Amoraim (c. 10-500 CE), Patristic literature and Sufi authors to contemporary narratologists, is one of the main purposes of our approach within the larger field of cultural history. The narrative continuity of the historical type, which defines the connection between historia rerum gestarum and res gestae, substantiates itself through a mise en ab�me dynamics which twins it to the narrative continuity of the Divine Word, hypostatized in the Abrahamic sacred texts. This hermeneutic key, above all, substitutes sacred history for lay history. God reveals Himself as the Center of history, which structures irrevocably its evolution, its flow, and its “utterance”. The publicly known and the hidden saints act within the consecrated history as human agents of the Divine Being, as l�goi spermatiko� of the Divine Word. Invested with the attributes of God’s human “pillars”, they accompany the consecrated history as marginal yet ontologically essential presences, because the spiritual profoundness of their sanctified marginality is, in fact, a martyrdom offered in support to the redemption of the created world. The “biography” of l�gos is not a pure and simple “historiographic” construct. L�gos is not only an abstract, impersonal, transcendental reality, which numerous writers throughout the centuries have tried to understand and express adequately. Its essence is the incomprehensible divine living manifested through the life and dynamism of God’s creative language which generates the created universe, history and time, the progress of the Biblical-Evangelical-Quranic texts from Genesis to Apocalypse. That is the reason why God’s Word is objectified by the human perceptions of davar-Elohyim, L�gos, kalamu-Allah in the Abrahamic religious realms and reunites in Himself the non-fictive realities of the ontological fields that constitute the created world circumscribed by the temporal-historical continuity. His eternal existence implies His “utterance” in the world, in the souls of the human beings. Consequently, the historical exegesis, from the viewpoint of the theology of history, is a linguistic-textual “garment” that speaks of the historical reality the continuity of which originates in the Divine Word. The temporal-historical continuity unveils itself as consubstantial to the continuity of the Abrahamic sacred texts through which the Word of God springs and spreads throughout the world. The comparative study of these two semantic levels reveals the power of God’s Word to inform them with divine ontology, to express through their signs the common denominator of the worldly and otherworldly truths. A thorough investigation has as its goal to track down, in the following pages, the rhetorical-narratological analogy which connects the meaningful continuity of the Biblical-Evangelical-Quranic texts to the meaningless continuity of time and history. The hermeneutic position of the “historiographer-archer” must have been transcendentally or immanently present in the souls and minds of Philo of Alexandria (c. 15 BCE-50 CE), Aurelianus Augustinus Hipponensis (354-430), Jalaluddin Rumi (1207-1273). The important thing is, however, to periodically re-formulate and re-discuss some “story fragments” that otherwise would fall into oblivion and fade into the mists of time. Such a constructive recall is the target of the approach in the present book.

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