The Bible, Mormon Scripture, and the Rhetoric of Allusivity

K. Heal
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引用次数: 1

Abstract

BYU Studies Quarterly 56, no. 3 (2017) N J. Frederick’s new book, The Bible, Mormon Scripture, and the Rhetoric of Allusivity, is a highly detailed analysis in which Frederick compares the Book of Mormon and the Doctrine and Covenants with the Gospel of John, especially the first eighteen verses of John’s Gospel—the Johannine Prologue. In so doing, Frederick argues that Joseph Smith purposefully incorporated biblical allusions into Mormon canonical works to imbue Mormon scripture, the nascent church, and Joseph Smith himself with authority and gravitas—a technique prophets have traditionally used throughout the ages (xiv). According to Frederick, one mark of a prophet, anciently speaking, was allusivity: “By adopting the rhetoric of allusivity, authors intentionally link themselves to earlier text . . . to gain entry into a canon” (xiv). Such, Frederick argues, was Joseph Smith’s intention. Quoting Grant Hardy, Frederick suggests that Joseph Smith was simply following the lead of Moroni, who knew “his core audience intimately; [that is,] latter-day Gentiles” (7). To reach such an audience, Frederick avers, Joseph Smith used passages from the King James Bible. Frederick divides Smith’s use of biblical allusivity into four categories: (1) an “echo” of John’s prologue, wherein the Johannine language appearing in the Book of Mormon is just that—an echo, meant to cause Book of Mormon readers to recall familiar pieces of the Bible and not, necessarily, to suggest any subtext, aside from establishing Smith’s authority as a prophet; (2) an “allusion” to John’s prologue, where both the language and context of John’s words are carried over from the Bible into the Book of Mormon, allowing readers to apply the meaning or subtext of John’s words to LDS scripture (and vice versa); (3) a Johannine “expansion,” in which a concept, originally expressed in John’s Gospel, is amplified or given additional meaning through its inclusion Nicholas J. Frederick. The Bible, Mormon Scripture, and the Rhetoric of Allusivity. Madison, N.J.: Fairleigh Dickinson University Press, 2016.
《圣经》、《摩门教经》与典故修辞
杨百翰大学研究季刊,第56期。N . J.弗雷德里克的新书《圣经、摩门教经文和暗指修辞》是一本非常详细的分析书,弗雷德里克将《摩门经》和《教义与圣约》与约翰福音进行了比较,特别是约翰福音的前十八节——约翰序言。在这样做的过程中,弗雷德里克认为约瑟夫·斯密有意将圣经典故纳入摩门教的正典作品中,以赋予摩门教经文、新生的教会和约瑟夫·斯密自己权威和庄严——这是历代先知传统上使用的一种技巧(xiv)。根据弗雷德里克的说法,古代先知的一个标志是典故:“通过采用典故的修辞,作者有意将自己与早期的文本联系起来……获得进入佳能”(十四)。这样,弗雷德里克认为,是约瑟夫·史密斯的意图。弗雷德里克引用格兰特·哈代(Grant Hardy)的话,认为约瑟夫·斯密只是在追随莫罗尼(Moroni),后者“非常了解他的核心受众;(也就是)后来的外邦人”(7)。为了接触到这样的读者,弗雷德里克断言,约瑟夫·史密斯使用了詹姆斯国王钦定版圣经中的段落。弗雷德里克将史密斯对圣经典故的使用分为四类:(1)对约翰序言的“呼应”,在《摩门经》中出现的约翰语只是一种呼应,意在让《摩门经》的读者回忆起《圣经》中熟悉的片段,而不必暗示任何潜台词,除了确立史密斯作为先知的权威;(2)对约翰的序言的“暗示”,约翰的话的语言和上下文都是从圣经中延续到《摩门经》中,允许读者将约翰的话的意思或潜台词应用到摩门教的经文中(反之亦然);(3)约翰福音的“扩展”,即最初在约翰福音中表达的概念,通过包含尼古拉斯·j·弗雷德里克而被放大或赋予额外的含义。《圣经》、《摩门教经》与典故修辞。麦迪逊,新泽西州:费尔利·迪金森大学出版社,2016年。
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