Marc-Aeilko Aris
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引用次数: 0

摘要

12世纪头几十年,圣梅达德·德·苏瓦松修道院的修士们声称有一颗耶稣的牙齿,由此引发了关于耶稣遗骸是否存在的问题。根据历史和神学的推理,诺金特的吉伯特认为,这种遗物不可能存在,也不可能调解基督在十字架上获得的救赎。在他看来,救赎的奖赏只能通过圣餐来实现。吉伯特觉察到圣餐的双重媒介性,它同时代表基督的圣体和救赎的媒介。圣体圣事的这个中间层面用“图”这个词来表示。自从第二次圣餐辩论,以及图尔的贝伦加的批评,“人物”一词变得不稳定。Berengar和他的对手,如Troarn的Durandus, Adversa的Guitmund, li的Alger之间关于figura这个词的讨论可以看作是一场关于媒介的辩论。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Figura
Abstract The question of whether relics which were part of the historical body of Jesus could exist, arose in the first decades of the 12th century, as the monks of St. Medard des Soissons claimed to have a tooth of Jesus. Based on historical and theological reasoning it seemed to Guibert of Nogent impossible that this kind of relic could exist or that they could mediate the redemption which Christ attained on the Cross. According to him, the prize of salvation could only be mediated through the eucharist. Guibert perceived a twofold mediality of the eucharist which at the same time reprents the holy body of Christ and mediates salvation. This medial dimension of the eucharist is denoted with the term figura. Since the Second Eucharist Debate and as a result of the criticism of Berengar of Tours the term figura became precarious. The discussion between Berengar and his opponents such as Durandus of Troarn, Guitmund of Adversa, Alger of Liège about the term figura can be viewed as a debate concerning mediality.
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