Sv. 8 (2019) Pub Date : 1900-01-01 DOI:10.21857/94kl4czvdm
Ivan Missoni
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摘要

本文的目的是研究安屯(音译)的宗教长诗《Sveta Rožalija, panoramitska djevica》(可能写于1759年,1780年幽默地发表)中上帝之爱(又称天之爱)的寓意形象的目的和功能。在圣人隐居洞穴期间,这个人物多次出现在她面前,滋养她,保护她,避免她受到无数的诱惑(如地狱的诱惑,世界的虚荣,以及仙女Lechery和她的儿子loveboy 1)。它帮助她坚持苦行的精神成长,克服所有困扰她的逆境。我打算在本文中确定和分析,为了说服Rožalija遵守她的指导,它使用了哪些修辞方法,以及它从丰富的中世纪和早期现代集体基督教想象中调用了哪些诗歌意象。因此,我分析上帝的爱不仅是一个神学概念,是神所命定的世界和价值体系的保证,而且主要是——迄今为止可能在文学理论和批评中被忽视的——作为一种至为重要的情感(上帝是爱,约翰一书4:8;16)。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Ljubav Božja kao odvratiteljica od zavodljivih napasti u Kanižlićevoj Svetoj Rožaliji
The objective of this paper is to study the purpose and function of the allegorical fig ure of Love of God (also called Heavenly Love) in the religious long poem Sveta Rožalija, panoramitska djevica by Antun Kanižlić, most probably written in 1759 and published post humously in 1780. This figure appears on multiple occasions to the saint during her stay in seclusion in the cave, nourishing her, shielding and averting from numerous temptations (such as Infernal Temptation, Vanity of the World, as well as the fairy Lechery and her son Lovey-Boy 1 ). It helps her persevere in her ascetic spiritual growth and overcome all adversities plaguing her. I intend to determine and analyse in this paper which rhetorical methods it puts to use in order to persuade Rožalija to comply with her guidance, and what poetic imagery it invokes by drawing from rich mediaeval and early-modern col lective Christian imagination. I thereby analyse the Love of God not only as a theological concept and a guarantee of the divinely ordained world and value system, but primarily – which has so far possibly been neglected in literary theory and criticism – as an emotion of supreme importance (God is love, 1 John 4:8; 4:16).
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