Volumul al VI-lea (2014)
Cuvînt înainte
Cuvinte de întîmpinare
- Î.P.S. Nicolae Corneanu, Cuvînt de întîmpinare
Intrare bibliografică:
Corneanu, N., Cuvînt de întîmpinare, în „Text și discurs religios”, nr. 6/2014, p. 11-12.
Versiunea completă (218 KB)
Referințe și citări (BDD)
Traducerea textului sacru
- Alexandru Mihăilă, Non-Septuagintal Influences on the Bucharest Bible of 1688
Rezumat:
Die vorliegende Arbeit versucht, die nicht-septuagintischen Einflüsse auf die Bibel von Bukarest (1688), die erste gesamte Übersetzung der Bibel ins Rumänische, zu studieren. Erstens kann man einen protestantischen Einfluss auf den Kanon wahrnehmen, der dadurch erklärt wird, dass die Herausgeber der Übersetzungsvorlage, die Frankfurter Bibel von 1597, Hugenotten waren. Zweitens, kann man auch einen katholischen Einfluss erkennen, weil der Text selbst, zumindest im Buch des Propheten Jeremia, das als Fallstudie herausgezogen war, nicht-septuagintische Ergänzungen aus der Complutensischen Polyglotte hat, wo der griechische Text nach der lateinischen Vulgata umgestaltet wurde.
Intrare bibliografică:
Mihăilă, A., Non-Septuagintal Influences on the Bucharest Bible of 1688, în „Text și discurs religios”, nr. 6/2014, p. 15-26.
Versiunea completă (291 KB)Referințe și citări (BDD) - Claudiu-Ioan Coman, Actes 20, 28 dans les manuscrits byzantines: le texte, la traduction et l’exégèse
Rezumat:
The text we will analyze is part of Chapter 20 of the Acts. This chapter can be divided into three parts: Acts 20, 1-6: Exposure trip of the Apostle Paul in Greece, Acts 20, 7-12 resurrection of a child in Troas, Acts 20, 13-16 the journey from Troas to Miletus and finally, Acts 20, 17-38: the sermon of the Apostle addressed to the presbyters of Ephesus. What we learn is the last part of the sermon in which the Apostle Paul, concerned that he anticipated the fate martyrique not allow him to find the middle of the Ephesian community sends priests net advice aimed at maintaining unaltered faith amidst the community.
If Acts 20:28 a, in terms of writing does not have problems, we can not say the same Acts 20:28 b. We have a wide variety of manuscripts from which we select and analyze only those Byzantine. The analysis of the text requires first some methodological clarification. Verse 28b, which interests us in this study is difficult. Until now, we have a large number of manuscripts using interpolations more or less justified, the transmitted in different ways. In translation, the text of the critical edition prepared by Nestle-Aland is: ”Take care of yourselves and all the flock of which the Holy Spirit has made you overseers, to feed the church of God that he won with his own blood”. In what follows, our study is the historical and textual analysis of the verse, the establishment - as much as possible - original elements, presenting it through a comparison of some editions of the Bible translated into Romanian and, not least as far as possible, indicating the original theological sense, in other words, the intention of the sacred writer.Intrare bibliografică:
Coman, C.I., Actes 20, 28 dans les manuscrits byzantines: le texte, la traduction et l’exégèse, în „Text și discurs religios”, nr. 6/2014, p. 27-40.
Versiunea completă (307 KB)Referințe și citări (BDD) - Enikő Pál, Reflections on the Hungarian Original’s Influence on the Romanian Translation of Palia de la Orăștie
Rezumat:
Le statut d’originaux hongrois qui étaient à la base de l'ancienne traduction roumaine émerge très particulière dans le contexte de la periode ancienne, d'autant plus que, dans cette période, seulement le grec, le latin et le slave ont été reconnus par l'Eglise comme langage culte.
Parmi les traductions Calvino-roumaines du Banat-Hunedoara on trouve Palia qui est le plus important texte pour l'influence hongroise sur le Roumain; dans ce cas, nous pouvons voire certains conséquences profondes de la source hongroise sur la traduction roumaine.
Comme toute traduction, la transposition du message divin d'une langue à une autre implique l'action successive, parallèle ou combinée de plusieurs systèmes de langage et de pensée. Parfois, les sources utilisées augmentent, autrefois, limitent les possibilités de choix des formes appropriées et les plus près du système linguistique pour le contenu traduit. L’original hongrois a pu fournir aux traducteurs une plus grande liberté dans la traduction que pour ceux qui traduissaient de langues cultes. Mais comme c'était naturel, la traduction roumaine n’a pas réussit à effacer complètement les traces de l'original hongrois dont les empreintes sont partout. Les conséquences les plus évidentes de la traduction sont, bien sûr, les emprunts lexicales du texte source, respectivement les interférences (les calques) lexicaux-grammaticaux qui seront illustrés dans la présente étude.Intrare bibliografică:
Pál, E., Reflections on the Hungarian Original’s Influence on the Romanian Translation of Palia de la Orăștie, în „Text și discurs religios”, nr. 6/2014, p. 41-58.
Versiunea completă (367 KB)Referințe și citări (BDD) - Delia Cristina Mihăilă, Monogenes, Christological Term in Heb. 11:17?
Rezumat:
En conformité avec la herméneutique biblique orthodoxe, en tenant compte des principes herméneutiques comme la continuité et l’unité des termes spécifiques de l’Ancien au Nouveau Testament ou l’interprétation d’un texte biblique par un autre texte biblique ou patristique, μονογενής dans Hebr. 11:17 montre lui-même pour être le tournant du Nouveau Testament où le terme a une valeur technique en référence au Christ. La continuité entre μονογενής et יָחִיד (yahid) de la tradition hébraïque (MT) doit être déclaré, ce que reflète le fait qu’une valence terminologique messianique est devenue christologique. Du point de vue de la logique interne du fragment, Hebr. 11:17-19 représente une unité avec trois termes clés, μονογενής, σπέρμα et παραβολή, et parmi eux l’accent semble être mis sur μονογενής (11:17). Regardé de v. 19 à v. 17, ἐν παραβολῇ crée sémantiquement un double niveau sur μονογενής: d’une part il caractérise Isaac, mais d’autre part il points la relation typologique Isaac - Christ et déclare effectivement que cette référence typologique est faite indistinctement. Cependant, lorsque ce rend μονογενής comme un terme christologique dans Hebr. 11:17, ainsi qu’on le voit en énigme, le terme est utilisé dans John and 1John comme un titre christologique clair. La continuité entre יָחִיד dans Genèse 22 et μονογενής dans Hebr. 11, ainsi que la distinction entre μονογενής et πρωτότοκος, comme différentes références à la même réalité christologique dans Hébreux, sont prouves pour la considération du μονογενής dans Hebr. 11 un terme christologique.
Intrare bibliografică:
Mihăilă, D.C., Monogenes, Christological Term in Heb. 11:17?, în „Text și discurs religios”, nr. 6/2014, p. 59-75.
Versiunea completă (362 KB)Referințe și citări (BDD) - Dora Văetuș, Lexical-Semantic Dynamics in Romanian Biblical Versions. Case Study: The Parable of the Publican and the Pharisee
Rezumat:
Dans cet article1, nous nous proposons d'étudier la dynamique lexico-sémantique en visant le processus de traduction et de révision, sur un corpus formé de plusieurs versions bibliques roumaines: notre démarche consiste à comparer huit versions partielles ou intégrales des Saintes Écritures: l'Évangéliaire de Coresi (CORESI 1561), le Nouveau Testament de Bălgrad (NTB 1648), la Bible de Bucarest (BIBLIA 1688), la Vulgate de Blaj (BIBLIA 1760), la Bible de Blaj (BIBLIA 1795), la Bible Cornilescu (BIBLIA 1921), la Bible Radu-Galaction (BIBLE1939), la Bible Anania (BIBLE 2001). Notre étude envisage les substitutions lexicales identifiées dans un fragment représentatif de chacune des éditions biblique énumérées ci-dessus; il s'agit de la Parabole du publicain et du pharisien (l'Évangile selon Luc, chapitre 18, versets de 9 à 14). À la fin de notre investigation, une certaine dynamique lexico-sémantique manifestée par des substitutions lexicales sera évidente, mais, à part ces divergences, on rencontrera de nombreuses coïncidences lexicales qui offriront des indices en ce qui concerne la filiation des textes. Nous entreprendrons aussi une recherche comparative, pour relever les correspondances lexico-sémantiques entre la langue roumaine et les langues latine et grecque, impliquées dans le processus de traduction ou de révision.
Intrare bibliografică:
Văetuș, D., Lexical-Semantic Dynamics in Romanian Biblical Versions. Case Study: The Parable of the Publican and the Pharisee, în „Text și discurs religios”, nr. 6/2014, p. 77-92.
Versiunea completă (401 KB)Referințe și citări (BDD) - Zamfira Mihail, Les principes de traduction du Vénérable Païssy
Rezumat:
Paisie the Saint stated principles of translating, in clear terms, „avant la lettre”, at the end of the eighteenth century. We are referring, in the first place, at the texts from the letters that the abbot sent to the apprentices and to some confreres, then to his writings, that were left in handwriting and published posthumously.
The translating solutions into Romanian in the case of cult texts have been determined, in our opinion, by the translators’ intellectual qualities and by the measure of knowledge of the two languages that were considered “sacred” (the old Greek and the Slavonian), besides the maternal language. In other words, the translating solutions have been and are still determined by the translator’s linguistic performances versus his/her competencies in the 2(3) languages that he/she masters, by the language from which transposition was made (if it was Slavonian or Greek; Latin or other languages) and by the presence or absence of some Slavonian or Greek versions simultaneously available for the translator.
In the perspective of general linguistics, the confessions of Paisie the Saint refer to the main problems of translating: he as a translator acquires the language he intends to translate from, therefore he gains the necessary competence. On the basis of the Slavonian language knowledge, which he had also learnt during his life as it was the cult, trans-national language of the Orthodox Church (the “universe coming close to discourse”), he makes translations from Greek into Slavonian via his linguistic performance. His means of work, namely to have several versions, in various languages, of the text “to be translated”, at hand, was also to be found in the century at the ecclesiastic writers. Paisie, when he mentions the texts that he had at hand, quotes, in a completely honest manner, the fact that he had also used the existing version in Romanian, made from Greek. The confession is valuable both for: 1) attesting the priority of the Romanian translation as well as for the fact 2) that Paisie also learnt Romanian so that he used it for comparing the Romanian text with the “to be translated” text from Greek for his editing his Slavonian version. He took into account the “target reader”, because he tested the understanding of the text via his own analysis, as he points out in the preamble of his explanations.Intrare bibliografică:
Mihail, Z., Les principes de traduction du Vénérable Païssy, în „Text și discurs religios”, nr. 6/2014, p. —.
Versiunea completă (114 KB)Referințe și citări (BDD) - Gabriela Radu, Acrostic Translation in the Invocation Prayer - Liber Manualis
Rezumat:
Das autobiographische Schreiben, die religiöse Meditation und die Ahnenforschung sind Genres die sich in Liber Manualis, eine mittelalterliche Schrift aus dem 9. Jahrhundert, wiederfinden. Dodana oder Dhuoda ist nicht die erste Autorin, die ihren Namen im Text einfügt. Doch ist das Akrostichon im Liber Manualis, ein gewöhnlicher Gruss an den Leser, ihren Sohn in diesen Fall, zur gleicher Zeit der Beweis der Annahme der Beraterrolle, die die Autorin durch den Auspruch lege („lese‟) zum Ausdruck bringt. Welche Rolle spielt das Akrostichon im Text, welche sind die Probleme die die Übersetzung mit sich bringt und welche Wiedergabelösungen des Akrostichons aus dem Latein ins Rumänische, sind einige Aspekte, die wir in dieser Arbeit zu erläutern versuchen. Durch den Aufruf im Akrostichon, Dhuoda setzt sich nicht nur selbst Grenzen in ihrer Fähigkeit einen literarischen Text zu verfassen, sondern zur gleichen Zeit bringt sie klar ihre „Stimme‟ des Autors zum Ausdruck. Als solches ist das Bewahren des Akrostichons eine Notwendigkeit, nicht optional.
Intrare bibliografică:
Radu, G., Acrostic Translation in the Invocation Prayer - Liber Manualis, în „Text și discurs religios”, nr. 6/2014, p. 93-107.
Versiunea completă (297 KB)Referințe și citări (BDD) - Cristina-Elena Purcaru, Terminological Connotations of the Translation of Dosoftei’s Psalms
Rezumat:
Toutes les traductions des textes bibliques nationalisent le trésor de la fois de l’humanité, mais une equivalence en verses des psaumes ayant les mouvements internes du home de letters est le Psautier en verses du métropolite Dosoftei. Il a été écrit entre 1660-1666, pendant la deuxième moitié de son épiscopat à Roman, édité en 1673 à Uniev, en Polonie, pendant son premier réfuge. Dans la feuille de titre, l’auteur confesse que le livre „a été le résultat de son grand effort de le traduire en verses à partir des saints livres.” En plus, Dosoftei caractérise son oevre comme une „tâlcovanie”, ayant le sens „d’interprétation” qui est aussi trouvé dans d’autres contextes dans le Psautier en verses: „Voit l’interprétation du livre saint”, „l’interprétation de ce psaum” ou dans l’affirmation explicite de Dosoftei qui dit qu’il s’agit „du Psautier de prophète et empéreur David qui a été traduit en verses en roumain”. A partir de ces deux formules, on constate qu’il y a deux directions, l’une est esthetique et l’autre herméneutique, toutes les deux ont été utilisées par le métropolite.
Intrare bibliografică:
Purcaru, C.E., Terminological Connotations of the Translation of Dosoftei’s Psalms, în „Text și discurs religios”, nr. 6/2014, p. 109-120.
Versiunea completă (234 KB)Referințe și citări (BDD) - Cosmin Panțuru, Secular and Religious Archaic Terms from Archive Documents of the Parishes Bejan, Mintia (Hunedoara) and Fabric – Timişoara
Rezumat:
Les termes archaïques, les archaïsmes signifient des mots, des expressions, des formes phonétiques ou grammaticaux qui ne s’utilisent plus au présent. Pour les trois unités étudiées Mintia et Bejan situées à proximité de la ville de Deva et respectivement Fabric à proximité de la ville de Timişoara, ces termes s'intègrent des années 1845-1945 pour les parois de Hunedoara et des années 1830-1930 pour la paroi de Timisoara. Deux écritures holographes datées du 1698 et 1713 apparues en Munténie dans deux livres de culte ont été employés dans la paroi de Fabric grâce à la circulation des livres dans les provinces roumaines. Les mots employés notamment au discours religieux se retrouvent au langage simple des quels qui l’ont employé. Certains archaïsmes (peu à nombre) sont utilisés même aujourd'hui, notamment dans les zones rurales Mintia et Bejan, en retrouvant les locuteurs natifs qui les ont appris en les entendant de leurs parents. Les autres archaïsmes comme ceux du quartier Fabric de Timişoara, ne s’utilisent plus de nos jours grâce à l’évolution et au développement de la langue roumaine. Tous les archaïsmes ont un caractère spécifique même attractif (pourquoi pas ?), donné des temps passés, mais qui maintient la beauté de la vieille langue de Transylvanie et du Banat.
Intrare bibliografică:
Panțuru, C., Secular and Religious Archaic Terms from Archive Documents of the Parishes Bejan, Mintia (Hunedoara) and Fabric – Timişoara, în „Text și discurs religios”, nr. 6/2014, p. 121-133.
Versiunea completă (306 KB)Referințe și citări (BDD) - Alexandru Gafton, O nouă traducere în limba română a Bibliei. Reflecţii pe marginea Notelor
Rezumat:
The present paper is trying to observe the quotations and comments made by the translators in two Romanian contemporary versions of the Bible. The author outlines some of the most important difficulties that the translators of the Bible have had to face, only to reveal that the most recent Romanian version of the Bible (2013), provided by Alois Bulai and Eduard Pătrașcu, includes a vast repertoire of notes and comments that ultimately act for the benefit of the reader. This successful and competent translation also reveal the scientific pursuit that favoured the development of a rich and balanced critical apparatus.
Intrare bibliografică:
Gafton, A., O nouă traducere în limba română a Bibliei. Reflecţii pe marginea Notelor, în „Text și discurs religios”, nr. 6/2014, p. 135-142.
Versiunea completă (326 KB)Referințe și citări (BDD)
Retorica discursului religios
- Vasile Gordon, The Religious Discourse – Liturgical, Sacramental and Soteriological Act
Rezumat:
L’auteur de cette étude se propose de mettre en évidence le fait que le sermon, la forme la plus fréquente du discours religieux, avant d’être production littéraire (et analysée comme telle) est un acte liturgique, sacramental et sotériologique. Plus précisément: acte de culte, source de grâce et de foi, préparation pour l’Eucharistie, absolument nécessaire pour le salut. En subsidiaire, l’étude présente quelques associations illustratives, pour mieux comprendre le caractère liturgique du discours religieux: le lieu de culte, les chants du choeur ou bien autour du lutrin, les pèlerinages, etc.
Intrare bibliografică:
Gordon, V., The Religious Discourse – Liturgical, Sacramental and Soteriological Act, în „Text și discurs religios”, nr. 6/2014, p. 145-154.
Versiunea completă (311 KB)Referințe și citări (BDD) - Marius Daniel Ciobotă, Affective Valencies of the Homiletic Discourse
Rezumat:
Cette étude vise à mettre en évidence les éléments de l'arrière-plan psycho-affectif, dans l'interaction homilétique. Au-delà des idées religieuses et des concepts, des images et des conseils éthiques, le prédicateur et les fidèles qui reçoivent le message du sermon se rapportent dans une manière interpersonnelle, en utilisant à cet effet-là une gamme complète de réactions cognitives et émotionnelles en particulier. Loin de rattraper des significations extérieures dans une manière passive et mécanique, les personnes engagées dans le processus homilétique construisent des significations communicatives par leur coorientation intérieure, selon les repères contextuels. L'interaction directe actionne des énergies personnelles profondes, des univers intérieurs à peine discernables, qui ont une fonction sous-textuelle, comme une matrice génératrice d'idées et d'émotions spécifiques à l'intérieur du discours homilétique. La sélection lexicale, la création phrastique, le style de composition et de prononciation, le geste, tous sont (chacun avec un rôle complémentaire et bien défini) des marques représentatives de la personnalité du prédicateur, en intégrant sa compétence culturelle aussi, avec tout ce que cela implique. Les effets du sermon dépendent finalement du niveau de la participation des acteurs homilétiques (le prédicateur et l'audience chrétienne) dans la relation interpersonnelle présumée par une communication authentique. Dans la création de cette connexion affective spécifique à l'homélie chrétienne, un rôle important est joué à la fois par la disponibilité communicative des personnalités concernées (un aspect qui dépend de la typologie psychologique en question), et par les moyens stylistiques, paraverbaux et mimiques-gestuels pour la construction d'un tel lien spirituel. En dépit d'un préjugé assez répandu qui s'avère être une cause des échecs homilétiques fréquents, la dimension strictement référentielle du message du sermon, bien qu'elle soit extrêmement importante, elle n'est pas la source suffisante de succès. Il faut découvrir, à partir de l'exercice pastoral et d'enseignement permanent, que l'homélie atteigne son efficacité maximale seulement quand elle se concentre sur l'interaction humaine directe entre le prédicateur et la personne du fidèle, à laquelle le discours ecclésial est destiné.
Intrare bibliografică:
Ciobotă, M.D., Affective Valencies of the Homiletic Discourse, în „Text și discurs religios”, nr. 6/2014, p. 155-169.
Versiunea completă (343 KB)Referințe și citări (BDD) - Garofița Dincă, Éthos et pathos dans le discours homilétique roumain
Rezumat:
The present article deals with the concepts of ethos and pathos which were studied on a corpus comprising Andrei Şaguna’s sermons (1809-1873), Orations. The former concept refers to the orator's self image, as illustrated by the collective mentality, to his/her reputation (the preliminary ethos) and to the orator's self image which depends on the communicative situation (the discursive ethos). The pathos is the emotional reaction that the orator intends to create in the audience. We reveal the rhetorical means that the orator uses in order to achieve his purpose. Among these range stylistic figures such as the analogy by dissimilarity, the example of authority, the correction, the preterition, the antiphore etc., as well as several self introducing formulas and self-evaluating syntagmas.
Intrare bibliografică:
Dincă, G., Éthos et pathos dans le discours homilétique roumain, în „Text și discurs religios”, nr. 6/2014, p. 171-180.
Versiunea completă (302 KB)Referințe și citări (BDD) - Vasile D. Țâra, Despre omiletica lui Samuil Micu
Rezumat:
Samuil Micu was not only the most erudite and prolific theologian in Școala Ardeleană, but also an outstanding speaker who’s sermons were listened and highly appreciated by the contemporary society. Although he published only seven original, and two translated funeral discourses, in 1784, his homiletic heritage is much wider. His manuscripts contain over 130 sermons translated by him from patristic writings of Basil the Great, John Chrysostom, Ciril of Alexandria, John of the Ladder, Ephrem the Syrian, Gregory the Theologian, John of Damascus, Anastasius of Sinai, Theodore of Stoudios, etc. His sermons, written according to the literary language that characterised the religious texts printed after 1750, set a new type of religious discourse: based on vast patristic information, and constructed with a variety of rhetorical principles. These sermons develop themes and motives that were attentively selected from major homiletic works, and represent original conceptions of their author, in a manner that speaks about the intelligence and native talent of the orator.
Intrare bibliografică:
Țâra, V.D., Despre omiletica lui Samuil Micu, în „Text și discurs religios”, nr. 6/2014, p. 181-188.
Versiunea completă (311 KB)Referințe și citări (BDD) - Gheorghe Chivu, Antim Ivireanul and the Unification of Old Romanian Literary Language
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La Divine Liturgie (Dumnezăiasca Liturghie) imprimée par Antim Ivireanul à Râmnic, en 1706, en tant que partie d’un Euchologe, et réimprimée ensuite en tant que texte liturgique indépendant, en 1713, à Târgovişte, représente donc non seulement le livre par lequel a été officialisée la transformation de la langue roumaine en langue liturgique en Valachie, mais aussi le premier livre ecclésiastique imprimé à travers lequel a été promue, en Moldavie et au-delà des montagnes, la norme littéraire valaque.
Intrare bibliografică:
Chivu, G., Antim Ivireanul and the Unification of Old Romanian Literary Language, în „Text și discurs religios”, nr. 6/2014, p. 189-199.
Versiunea completă (331 KB)Referințe și citări (BDD) - Maria Cătănescu, Strategii descriptive în Didahiile lui Antim Ivireanul
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Cet article propose une analyse rhétorique de la séquence descriptive dans les textes omilétiques (Didahii) d’Antim Ivireanul. On discute les (auto)portraits et surtout les descriptions explicatives (les définitions) des termes abstraits; leur traits essentiels d’ordre formel et fonctionnel sont significatifs pour le discours omilétique roumain médieval et pour la culture rhétorique et écclésiastique d’Antim Ivireanul.
Intrare bibliografică:
Cătănescu, M., Strategii descriptive în Didahiile lui Antim Ivireanul, în „Text și discurs religios”, nr. 6/2014, p. 201-209.
Versiunea completă (370 KB)Referințe și citări (BDD) - Ovidiu-Adrian Enacache, Manipulation Strategies and Techniques in the Letters of Antim Ivireanul
Rezumat:
J’ai voulais présenter dans cet article quelques-unes des techniques de manipulation les plus importantes qui Antim a utilisé dans les lettres adressée au Constantin Brancoveanu. J’ai identifié la présence des stratégies et des techniques suivantes pour la manipulation: la stratégie d’implorer la pitié, la stratégie d'identification, la stratégie de minimisant, la technique des attaques personnelles, la technique d'amélioration, la technique de reconnaissance des erreurs d'une importance inférieure et la technique d’inventer l’allié, puis j’ai les examiné brièvement dans cet ordre.
Intrare bibliografică:
Enacache, O.A., Manipulation Strategies and Techniques in the Letters of Antim Ivireanul, în „Text și discurs religios”, nr. 6/2014, p. 211-216.
Versiunea completă (268 KB)Referințe și citări (BDD) - Policarp Chițulescu, Romanian Hieratikons printed by St. Antim Ivireanul: in 2013, 300 years from the printing of the Romanian Hieratikon at Târgovişte
Rezumat:
Die Einführung der rumänischen Sprache in die liturgischen Texte, vor allem aber in die Göttliche Liturgie, wird dem heiligen Anthim zugeschrieben. Nachdem er mehrere liturghische Bücher ins Rumänische übersetzt und veröffentlicht hatte und Mitropolit der Walachei geworden war, ließ er im jahre 1713, in Tergowisch das Hieratikon, als eine gesondertes Buch drucken. Der Grundtext für die rumänische Übersetzung war aus dem griechischen Euchologion aus Venedig, 1691 (N. Glykis) übernommen. Der heilige Anthim hat auch Bezug auf frühere Ausgaben und auf slawo-rumänische Ausgaben genommen, hat allerdings den Verdienst, die Liturgie vollständig ins Rumänische übersetzt zu haben und das Hieratikon auf eine praktische Art und Weis strukturiert zu haben, welche man bis heute beibehalten hat. Mit einer sehr angenehmen rumänischen Sprache, welche die liturgische Sprache festigt. Das Hieratikon des Anthim von 1713 wird bis heute benutzt, um den Gläubigen die göttliche Botschaft von der Menschwerdung des Wortes Gottes zu vermitteln.
Intrare bibliografică:
Chițulescu, P., Romanian Hieratikons printed by St. Antim Ivireanul: in 2013, 300 years from the printing of the Romanian Hieratikon at Târgovişte, în „Text și discurs religios”, nr. 6/2014, p. 217-241.
Versiunea completă (399 KB)Referințe și citări (BDD) - Ioana Costa, The Muteness of a Prophet
Rezumat:
Der Prophet Ezechiel bekommt sein himmlisches Gebot in Umständen, die nicht nur erschreckend, sondern auch verwirrend sind. Von der Vision des Tetramorphs erschüttert, hört er widersprüchliche Befehle, die wir im Rahmen seiner prophetischen Aufgabe nur schwer verstehen können. Nedergeworfen auf seinem Gesicht, wird er streng gemahnt, aufzustehen, kaum ist er aufgestanden, wird es ihm befohlen, sich auf dem Weg zu machen, um vor dem Volk zu prophezeien; es wird von ihm verlangt, in die Ebene hinauszugehen und doch im Haus zu bleiben, unbeweglich zu sein und doch zu handeln. Der Bibelvers 3.26 erfasst eine Situation, die Ezechiels himmlischem Auftrag zu widersprechen scheint: er wird verstummt – diese Lage wird nur im letzten Drittel des Buches in 33.21. ff. aufgehoben. Der Text der Septuaginta verwendet in 3.26 das Wort kophós, dessen Bedeutungen die Stummheit des Propheten nuancieren können.
Intrare bibliografică:
Costa, I., The Muteness of a Prophet, în „Text și discurs religios”, nr. 6/2014, p. 243-247.
Versiunea completă (236 KB)Referințe și citări (BDD) - Ileana Oancea, Rugăciunea Tatăl nostru, revelator al latinității limbii române
Rezumat:
The focus of the paper is to outline The Lord’s Prayer as one of the fundamental texts that bring forth the Latin origin of the Romanian language. The author makes an etymological analysis of text and shows that Our Father is the first Romanian text that attracted the foreign scholars’s attention towards the Romanic character of Romanian. The presentation is mainly founded on findings of Eugenio Coseriu’s book, Limba română în fața Occidentului [The Romanian language in the eyes of the Western World, 1994].
Intrare bibliografică:
Oancea, I., Rugăciunea Tatăl nostru, revelator al latinității limbii române, în „Text și discurs religios”, nr. 6/2014, p. 249-258.
Versiunea completă (321 KB)Referințe și citări (BDD) - Dana-Luminița Teleoacă, Les figures de style et leur relevance dans le décodage sémiotique d’un texte: la comparaison dans le texte moderne des Psaumes
Rezumat:
In our approach, we started up from the premise of subordinating “the stylistic” over “the semiotic”, fact that presupposes the analysis of the stylistic structures (the comparative ones, in particular), as elements with relevance at a deeper level (which articulates basic significant values), that is, the semiotic value. By means of this approach, the stylistic phenomena become landmarks of a spatial, temporal and cultural specific reality, in other words, the witnesses of a certain mental universe, as long as these phenomena synthesize „the semiotic treasure” of a community. The uniquely particular feature of the core comprised by the very object of knowledge specific to the sacred context, that is, the transcendent, requires special strategies and rules of approach, even at the aesthetic level. Following these ideas, the so-called stylistic alternative of approaching the divine has been brought in, where the analogy is perceived as a theological method according to which knowing God is expressed by comparisons and metaphors.
Starting from these premises, our study aims to outline the main comparative structures (conceptual ones), the way they are enhanced in value in a biblical version of the orthodox cult: common comparisons, universally used; relevant structures for an archaic country civilization; cultural paradigms: bookish comparisons (proper bookish comparisons: zoological comparative structures, religious comparative structures; commonly used bookish comparisons); comparative structures which remind of the oriental space.Intrare bibliografică:
Teleoacă, D.L., Les figures de style et leur relevance dans le décodage sémiotique d’un texte: la comparaison dans le texte moderne des Psaumes, în „Text și discurs religios”, nr. 6/2014, p. 259-270.
Versiunea completă (339 KB)Referințe și citări (BDD) - Doina Butiurcă, Recurrence and Religious Structures in Paremiology: Protection
Rezumat:
Concept extrêmement complexe, « la protection » connaît une grande variété de valeurs lexicales et sémantiques, terminologiques, connotatives, dénominatives, etc. Toutes ces valeurs ne sont pourtant pas en mesure de donner une représentation de la dimension trans-sociale de la protection divine. L’hypothèse de cette étude est que la plupart des proverbes du monde représentent une façon d’exploration textuelle des différents textes religieux, organisés en trois catégories distinctes: l’imitation, l’opposition et l’allusion. La définition biblique de la protection, la protection divine conditionnée, les variations dans le mental collectif, la typologie de l’allusion biblique etc. sont quelques aspects que nous nous proposons de traiter dans une perspective intertextuelle.
Les conclusions visent à montrer comment les allusions à la protection divine mettent en valeur deux thèmes dans le « texte » des mentalités, ayant des fondements solides dans l’Écriture Sainte: la vulnérabilité de l’être humain, d’une part, et la compassion du pouvoir souverain envers la condition humaine, d’autre part.Intrare bibliografică:
Butiurcă, D., Recurrence and Religious Structures in Paremiology: Protection, în „Text și discurs religios”, nr. 6/2014, p. 271-276.
Versiunea completă (261 KB)Referințe și citări (BDD) - Christina Andreea Mițariu, Human Nature and “Theognosia” according to St. Gregory of Nyssa
Rezumat:
Auteur de plusieurs ouvrages théologiques d'une grande profondeur, Saint Grégoire fut principalement étudié au cours des dernières décennies et il est considéré comme l'un des plus grands penseurs chrétiens de langue grecque. Dans son ouvrage, on retrouve l'éloquence et la précision de la langue de Platon et Plotin, les idées d'Origène et de son école d'Alexandrie, sur le mystère du Logos chrétien et de la vie mystique. Au-delà des responsabilités, de sa haute vocation et des dons extraordinaires, le Saint montre que la vocation humaine définitoire est la communion authentique et la vie éternelle avec Dieu, Celui qui nous a créés à son image et à sa ressemblance. Saint Grégoire se détache de tous les systèmes mystiques païens, en particulier du platonisme et du néo -platonisme, par le fait que, dans sa conception, l'amour ne se manifeste jamais d'une manière inconsciente extatique. La notion de « theognosia » est comprise par Saint Grégoire comme une relation d'amour. Dieu demeure pour l’âme un permanent mystère dans Son être et se révèle autant qu'Il croit que l'âme peut recevoir.
Intrare bibliografică:
Mițariu, C.A., Human Nature and “Theognosia” according to St. Gregory of Nyssa, în „Text și discurs religios”, nr. 6/2014, p. 277-285.
Versiunea completă (302 KB)Referințe și citări (BDD) - Maria-Cristina Trușcă, Αρετη / Αμαρτια Dans Le Discours Περι Φιλοπτωχιασ de Saint Grégoire de Nazianze, une étude d’archéologie linguistique
Rezumat:
The direct approach to the original text of the moral sermon On the Love for the Poor, of Saint Gregory of Nazianzus, by virtue of our position as a translator, occasioned us an analysis of its axiological vocabulary. In this context we have described the structural configuration of lexical fields formed around two archilexems / hyperonyms: virtue and sin from a diachronical point of view.
The research's purposes are to identify and analyse the hyponyms components, reffering to the connotation, denotation, lexical family, synonymy, antonymy. We followed the evolution of concepts virtue / sin in different periods of hellenic thought, in the same time with the process of lexicalization and crystallization of their lexical fields.
As a priority we intended to prove the significance of the classical languages as a revealing tool, in biblical or patristic hermeneutics.Intrare bibliografică:
Trușcă, M.C., Αρετη / Αμαρτια Dans Le Discours Περι Φιλοπτωχιασ de Saint Grégoire de Nazianze, une étude d’archéologie linguistique, în „Text și discurs religios”, nr. 6/2014, p. 287-292.
Versiunea completă (284 KB)Referințe și citări (BDD) - Remus Mihai Feraru, Aspects du sacré dans les cités grecques du Pont Gauche
Rezumat:
The present paper focuses on several aspects concerning the sacred, as contained in the inscriptions found in the Greek cities’ sites on the left shore of the Blak Sea (the Left Pont). The sacred impregnates all the oficial and private aspects of life in the Greek cities of the Left Pont. It developes two different (yet not antagonical) directions: on one hand, there is the “territoryzation” of the sacred – well attested by the Callatis inscriptions; they call the temple devoted to Dionysos, by the end of the 3rd century B.C. naos, then hieron (sanctuary), during the emperor Tiberius’ epoch, when the temple was surrounded with an enclosure; on the other hand, one can see that the calendar of the Greek cities is saturated with the sacred. Initially, the calendar is an ensemble of ritualic dates. The religious holidays honouring the divinities are fundamental landmarks in how the calendars are organized. The three seasons of the Greek year (winter, spring and summer) are marked by three important holidays: the Pyanepsy-es, the Anthestery-es and the Thargely-es. The center of the propitiatory rituals is ocupied by food gifts and bloody sacrificies. In fact, the bloody sacrifice ilustrates the strong bondage of the sacred and the profane in the Greek cities on the left shore of the Blak Sea. The sacrificial ceremony ends with a sacred banquet, which becomes an ocasion to celebrate the good relationship of men and gods – as depicted by a Callatis inscription.
Intrare bibliografică:
Feraru, R.M., Aspects du sacré dans les cités grecques du Pont Gauche, în „Text și discurs religios”, nr. 6/2014, p. 293-320.
Versiunea completă (480 KB)Referințe și citări (BDD) - Carmen Maria Bolocan, Father Arsenie Boca – Paradigm for acquiring Eternity
Rezumat:
Notre étude essaie de mettre en évidence les qualités particulières d’un moine et d'un père spirituel appelé Arsenie Boca, qui a vécu aux Monastères Brancoveanu et Prislop, en Transylvanie, pendant le regime communiste.
Il a écrit aussi une oeuvre d'une réelle valeure théologique et culturelle. « Le chemin du Royaume » est son chef-d'oeuvre. C’est un ouvrage qui découvre le dialogue mystique entre le père Asenie et ses disciples; c’est une synthèse de l'enseignement des Pères de l'Eglise Orthodoxe.Intrare bibliografică:
Bolocan, C.M., Father Arsenie Boca – Paradigm for acquiring Eternity, în „Text și discurs religios”, nr. 6/2014, p. 321-332.
Versiunea completă (301 KB)Referințe și citări (BDD) - Cătălin Vatamanu, Marriage in the Old Testament. A Social Reality and a Theological Metaphor Reflected in the Biblical Rhetoric
Rezumat:
Die Bibeltexte fokussieren sich auf die Entscheidung zur Ehe und auf die Bedingungen, unter denen sie gemacht werden sollte, aber sie geben uns nur wenige Informationen über das Ritual selber. Jeremiah (3, 6-8; 7, 9), Jesaja (1, 21; 23, 4, 7, 37; 54, 6), Ezekiel (16, 32.38; 23, 37) und insbesondere Hosea (Kapitel 1-3) sind diejenigen, deren prophetischen Stimmen gegen die Verletzung des Bundes zwischen Gott und die “Hure” Israel klangen, ein Bund den am Anfang wie eine Ehe gegründet wurde. Die Rhetorik mehrerer anderen hebräischen Texten bringt uns zum Verständnis der Ehe im Alten Testaments als Kauf-Verkauf Transaktion. Ausgehend von einer Keywords-Analyse schlägt diese Studie die Entdeckung der verschiedenen gesellschaftlicher Aspekte, der theologischen Werte, die metaphorisch ausgedrückt wird, und der spezifischen Themen, die durch die biblische Rhetorik über die Ehe im Alten Testament ausgedrückt werden.
Intrare bibliografică:
Vatamanu, C., Marriage in the Old Testament. A Social Reality and a Theological Metaphor Reflected in the Biblical Rhetoric, în „Text și discurs religios”, nr. 6/2014, p. 333-341.
Versiunea completă (300 KB)Referințe și citări (BDD)
Literatura şi sacrul
- Maria Aldea, Monica Vlase, Un ouvrage méconnu de nos jours: Catihismul omului creștin, moral și soțial. Pentru trebuința tinerilor din școalele începătoare de Florian Aron
Rezumat:
Florian Aron’s Catihismul omului creștin, moral și soțial. Pentru trebuința tinerilor din școalele începătoare [The Catechism of a Good, Moral, and Social Christian. For Primary Schools] remains unknown to today’s generation, despite having seen more than 20 editions in the space of just five decades of the 19th century. This is the reason why we have carried out a concise analysis of Florian Aron’s work, with a focus on those elements that made it an authentic Christian, moral, and social behavioural guidebook, influencing and shaping the thinking of the 1848 generation and of the ones that followed.
Intrare bibliografică:
Aldea, M., Vlase, M., Un ouvrage méconnu de nos jours: Catihismul omului creștin, moral și soțial. Pentru trebuința tinerilor din școalele începătoare de Florian Aron, în „Text și discurs religios”, nr. 6/2014, p. 345-357.
Versiunea completă (317 KB)Referințe și citări (BDD) - Valentin Trifesco, Sur les origines de la création d’un symbole régional des Roumains de Transylvanie: les églises en bois
Rezumat:
In this article we will look at the manner in which the wooden churches belonging to the Romanians in Transylvania have been transformed into a fully fledged regional and national brand. Following the creation of Greater Romania, the Romanians from Transylvania felt the need to create a well defined artistic identity, both in relation to the other ethnic groups in Transylvania as well as in relation to the Romanians from Moldova and Wallachia. Coriolan Petranu was the one who discovered the artistic value and the identity-building potential of the Romanian wooden churches in Transylvania.
Intrare bibliografică:
Trifesco, V., Sur les origines de la création d’un symbole régional des Roumains de Transylvanie: les églises en bois, în „Text și discurs religios”, nr. 6/2014, p. 359-369.
Versiunea completă (258 KB)Referințe și citări (BDD) - Lora Bostan, Contribuţia bisericii ortodoxe la afirmarea spiritualităţii româneşti în nordul Bucovinei (sec. XVIII-XIX)
Rezumat:
High and educated clergy, which Nicolae Iorga had spoken about, largely succeeded in consolidating Romanian intellectuals from Northern Bukovyna, thus becoming their leaders “on the road of powerful culture” (G. Calinescu). The writers and enthusiastic educators, who made use of faith, culture and science to bring light to their countrymen’s hearts, were gradually getting more numerous. Along with Silvestru Morariu-Andrievich, Iraclie Porumbescu (1823-1896), the priest serving in Boian area and other regions, deploys his literary career as one of the first poets and writers of this land. The outstanding anthropologist and folklorist, academician Simion Florea Marian (1847-1907), who, as a priest to many Bukovynian villages (including Voloca near Chernivtsi), had the opportunity to become closely acquainted with folk traditions and described our rich and diverse ageold customs in his writings and anthologies. In addition to these, let us remember the names of the other defenders of the faith, language and national culture in Bukovyna: Constantin Morariu (1854-1927), the priest to Toporeutsi area of Chernivtsi district, about whom one of his biographers (C. Loghin) wrote that “wherever his foot would step, he left light infinite, and his writings are great” (he was a poet, translator, and essay writer); Dimitrie Dan (1856-1927), the Consistory advisor and the member of the Romanian Academy, the author of works on the history of church in Bukovyna and ethno-folk sketches of great documentary value; Zaharie Voronca (1851-1920), the priest in the village of Mihalchea near Chernivtsi, the writer and the fighter (under the society «Arboroasa») for political and cultural rights of the Bukovynian Romanians, and others.
Orthodox Church, due to its activity (religious books publishing), also played a very important role in the formation of the Romanian literary language in Bukovyna. Since it was the only stable force independent of social factors, it contributed to the strengthening of the nation and the preservation of spirituality for centuries.Intrare bibliografică:
Bostan, L., Contribuţia bisericii ortodoxe la afirmarea spiritualităţii româneşti în nordul Bucovinei (sec. XVIII-XIX), în „Text și discurs religios”, nr. 6/2014, p. 371-375.
Versiunea completă (238 KB)Referințe și citări (BDD) - Mihai Floroaia, Le discours religieux et l’index des livres interdits durant l’Inquisition
Rezumat:
Every era has lived and understood its past in a perspective which was closer to its present aspirations, needs and beliefs. During the Renaissance the image that frequently appeared was that of “a dark middle ages”. The romanticism had its own image about middle ages as a time of minstrels and seraphic women. Objectively speaking, we are not interested only in the facts, but in their significance, too, and also in their consequences over a certain era. Medieval Christian Western society was dominated by religion. Only thinking about the acquisition of salvation, no matter by what means, could not be talking about freedom of conscience. After the 12th century, Europe has been crossed by a stream of ideas. For example, in Spain the Christians had gained from the Muslim culture, even if it entered into polemics with Christianity. Today, after two thousand years of history, killing people because of their ideas is something unacceptable.
In the following, I propose an analysis of religious speech in a period in which the Inquisition as a well organized institution of the Western Church, acting both on the spoken and written religious message.
The Inquisition acted on the books (as well as on some editions or translations of the Holy Scriptures). The index of banned books included provisions for both authors and their books, and for publishers and printers of such works. Some banned books could receive consent for publication, if they were corrected according to the indications provided by the specially accredited persons. Thus, the final works were be reviewed by a Commission of the Index. Each censored paper should be analysed by a specialist. If there were still doubts about the works, they were also analysed by other consultants of the Congregation.
Medieval Catholicism has kept the human soul on the heights of spirituality and horror. Educating and concentrating human spiritual forces, it subordinated them to a centre which contained the entire culture.Intrare bibliografică:
Floroaia, M., Le discours religieux et l’index des livres interdits durant l’Inquisition, în „Text și discurs religios”, nr. 6/2014, p. 377-388.
Versiunea completă (276 KB)Referințe și citări (BDD) - Alina Bako, L’écrivain et le sacré. Les fictions biographiques
Rezumat:
The last cultural period devote an extended space to so called “biographical fictions” who aimed reassessing the role of the writer and his inclusion in a literary generation, but also in one of the biography. These texts reveal a dissipated self who contain some structure of ancient mythologies and personal myths. The present writer – Mircea Eliade – redefines its own place in the society through a reformulation of its own sacred view. This paper proposes is to clarifying these directions through an applicative study.
Intrare bibliografică:
Bako, A., L’écrivain et le sacré. Les fictions biographiques, în „Text și discurs religios”, nr. 6/2014, p. 389-396.
Versiunea completă (256 KB)Referințe și citări (BDD) - Iosif Cheie-Pantea, Cioran despre credință și religie
Rezumat:
The author of the paper comments on Cioran’s views on religion and hypothesizes that the thinker’s perspective could be related to the ideology of such Romantic writers and philosophers as Novalis and Schlegel. For Cioran, the essence of religion encompasses a lot more than faith as it is believed to lie at the heart of the human conscience.
Intrare bibliografică:
Cheie-Pantea, I., Cioran despre credință și religie, în „Text și discurs religios”, nr. 6/2014, p. 397-401.
Versiunea completă (237 KB)Referințe și citări (BDD) - Nicolae Morar, Sacrul în viziunea lui Nicolae Steinhardt
Rezumat:
The paper reviews several frameworks of the sacred in order to approach the perspective assumed by the Romanian writer and mystic Nicolae Steinhardt. Steinhardt’s capital work, Jurnalul fericirii [The Diary of Bliss], is infused with numerous comments and observations on the Sacred. In order to highlight Steinhardt’s perspective, the author of the present paper endeavours to suggest a systematic description of Steinhardt’s theology.
Intrare bibliografică:
Morar, N., Sacrul în viziunea lui Nicolae Steinhardt, în „Text și discurs religios”, nr. 6/2014, p. 403-412.
Versiunea completă (322 KB)Referințe și citări (BDD) - Carmina Cojocaru, M. Eminescu’s Vision on Human – God Relation
Rezumat:
Cet ouvrage essaye de démontrer que la vision du poète Eminescu sur la relation de l’homme avec Dieu découle de la perception anthropogonique qui se trouve à la base de l’oeuvre de cet écrivain. Dès l’étape de son adolescence le poète se pose des questions sur le sens de l’existence et de la Divinité, en marquant ainsi, dès sa jeunesse, l’objectif de sa création qui a comme fondement la définition de l’homme et de son rôle sur la terre, d’ « apprendre à mourir », comme expérience fondamentale de l’âme dans le corps. En réalisant une création d’une si vaste complexité, Eminescu esquisse une vision intégrale, où il inclut tous les éléments de la vie, en étudiant l’essence humaine dans son parcours depuis la naissance jusqu’à la mort, rapportée toujours au cosmos et à la société.
Dans ce sens, on fait référence au caractère dual de l’être humaine. L’homme est matière, limité par le temps, par l’espace, par causalité, soumise aux peines existentielles. Mais, il est aussi esprit, lié à l’absolu par l’amour, capable d’enlever les limites de son être. Par conséquent, il y a ce besoin de l’homme de comprendre le sens réel de la vie et de la mort et de comprendre qui les dirige et qui le dirige.Intrare bibliografică:
Cojocaru, C., M. Eminescu’s Vision on Human – God Relation, în „Text și discurs religios”, nr. 6/2014, p. 413-420.
Versiunea completă (282 KB)Referințe și citări (BDD) - Simona Constantinovici, Elements sémantiques et stylistiques du texte poétique d'Arghezi. La dénomination de la divinité
Rezumat:
The present paper focuses on the various stylistic and semantic ways through which Tudor Arghezi – a non-conformist poet – relates to the divinity, and, subsequently, to the whole religious vocabulary. Depending on the context, the divinity is: God, The Lord, He, The-One-from-Above, His-Holiness, Surrounded by Stars, He-Who-Knows, Father, Whoknows, Someone, The One Who, The One Who Has Made the World, The One Who Hides, The Mighty One Who Lights the Stars, etc. Considering these names and the contexts in which they occur, our investigation marks out two phenomena: the semantic polarization and poetic metaphorization through religious terms that form a dominant lexical field in Tudor Arghezi’s poetry.
Intrare bibliografică:
Constantinovici, S., Elements sémantiques et stylistiques du texte poétique d'Arghezi. La dénomination de la divinité, în „Text și discurs religios”, nr. 6/2014, p. 421-439.
Versiunea completă (368 KB)Referințe și citări (BDD) - Amalia Drăgulănescu, Inflexiuni biblice în lirica interbelică. Cântecele pescarului Seled de Alexandru Leontescu
Rezumat:
The interwar writing Seled / The Songs of Seled, the Fisherman is represented by the paradigm of wisdom to live and understand love, from Cântarea Cântărilor / The Song of Songs and Persian authors, changed into lyrics by the fisherman-poet, he himself a symbol of the creator. Using the pretext of assigning this poem full of pathos to an Aramaic old man, translated by someone in Jerusalem, the writer outlines in two lyrical sequences (Miriam sau iubirea trupului/ Miriam, or the Love of the Body and Gomera sau iubirea sufletului/ Gomera, or the Love of the Soul) the initiation story of a young man in love, who does not reach the conciliation between mind and heart. However, the obsession of the unfulfilled love still remains, oscillating between amor concupiscentiae and am r, suffering for a long time in the Communist prisons, together with N. Steinhardt, finds the compensatory solution of writing love lyrics of a great sensibility. The primary source of inspiration of the macro-poem Cântecele pescarului or benevolentiae, is also present in Alexandru Leontescu’s other writings. Hence, we analyze in what way some lyrical influences not only from The Song of Songs, but also from other representative universal lyrical works are to be found in this poem.
Intrare bibliografică:
Drăgulănescu, A., Inflexiuni biblice în lirica interbelică. Cântecele pescarului Seled de Alexandru Leontescu, în „Text și discurs religios”, nr. 6/2014, p. 441-448.
Versiunea completă (309 KB)Referințe și citări (BDD) - Carmen-Mihaela Potlog, Religious Imaginary in the Poetry of Ion Barbu
Rezumat:
Cette étude présente certains aspects de l’imagination poétique religieuse dans la perception de Ion Barbu et se base sur le fait que le poète va proposer dans ses théories de critique littéraire (et il va atteindre son but, finalement) une poésie intellectuellement composée, une poésie dans laquelle prédominent les essences poétiques, une poésie qui porte une bataille soutenue contre les charges verbales. C’est pourquoi, les mots, d’origine divine, sont utilisés modérément dans la poésie.
Intrare bibliografică:
Potlog, C.M., Religious Imaginary in the Poetry of Ion Barbu, în „Text și discurs religios”, nr. 6/2014, p. 449-455.
Versiunea completă (240 KB)Referințe și citări (BDD) - Nicoleta-Ginevra Baciu, The Road as a Metaphor of the Sacred Grammar in the Autobiography of Paisius Velichkovsky
Rezumat:
Paisius Velichkovsky è uno dei piú grandi nomi della cultura monastica del XVIIIesimo secolo. Nato a Poltava, nel Impero Russo, sceglie una vita di monaco da giovane. Il suo percorso biografico è poi, un vero, infaticabile e coraggioso pellegrinaggio, che lo porta sul territorio russo, greco e romeno e lo fa diventare uno dei piú famosi abati, eruditi e traduttori. Al monastero di Neamts, organizza una comunitá multinazionale e poliglotta di 800 monaci, per quali scrive la sua Autobiografia. Questo manoscritto, tanto controverso quanto importante, ha un valore storico, letterario e pedagogico incontestabile, che lo iscrive fra le grandi opere dedicate ai giovani dei tutti tempi.
Intrare bibliografică:
Baciu, N.G., The Road as a Metaphor of the Sacred Grammar in the Autobiography of Paisius Velichkovsky, în „Text și discurs religios”, nr. 6/2014, p. 457-464.
Versiunea completă (276 KB)Referințe și citări (BDD) - Elisa Moriano Morales, Luminița Vleja, La relación entre lo sacro y lo profano en la poesía lírica de Juan Rodríguez del Padrón
Rezumat:
Between the most encountered topics and motives of the Spanish lyricism in the first half of the 15th century, which inherits, directly or indirectly, the conception of the Provencal poets from the ending of the 11th century and beginning of the 12th century, love is included. The usage of religious language with the purpose of expressing the profane love is not new in cancioneros, but it acquires a larger variety and boldness in these collections of poems. This way, the poet shows his compassion towards the inability of the angels to enjoy the feminine presence; he associates his own suffering with the one of Christ; he confesses that he can die of love like a true martyr.
We try to analyze, in the following, the ways in which the religious language adapts in the lyrical poetry of Juan Rodriguez del Padrón.Intrare bibliografică:
Moriano Morales, E., Vleja, L., La relación entre lo sacro y lo profano en la poesía lírica de Juan Rodríguez del Padrón, în „Text și discurs religios”, nr. 6/2014, p. 465-473.
Versiunea completă (282 KB)Referințe și citări (BDD)
