词语的吸收:但丁喜剧中的吟诵与圣事记忆

IF 0.2 4区 哲学 0 RELIGION
Sonia Fanucchi
{"title":"词语的吸收:但丁喜剧中的吟诵与圣事记忆","authors":"Sonia Fanucchi","doi":"10.1353/log.2023.a909172","DOIUrl":null,"url":null,"abstract":"Ingesting WordsReading per diletto and Sacramental Memory in Dante's Commedia Sonia Fanucchi (bio) Dante, Reading, Memory, Language, Sacrament This one who guides my eyes on highIs the very Virgil from whom you took the powerto sing of men and of the gods (Purg. 21. 124–6).1 These words, spoken by Dante's pilgrim to the newly redeemed Statius, capture the essence of Dante's approach to reading in the Com-media. In this exchange Virgil's Aeneid is indistinguishable from its author, whose powerfully personal voice reaches out to his readers across time. Thus, Statius's wish \"To have lived on earth when Virgil lived\" (Purg. 21. 100–1)2 is answered by Virgil's embodied presence, not as an impersonal text hearkening back to a distant past, but as a living, conversing memory. I would like to suggest that reading performs a memorial function for Dante, in the sense that it invokes the sacramental dimensions of the Eucharist, where the embodied Christ inspires his followers to reenact his passion in his command to \"do this in memory of me.\" This contrasts with the self-indulgent tendency suggested by Francesca's phrase \"per diletto\" (\"in pleasure,\" Inf. 5. 127), and has implications for Inferno's paradigmatic reading scene, as I intend to show. [End Page 117] The images of Christ holding an open book during the high Middle Ages associate books directly with the Logos.3 The notion that books open readers up sacramentally to the divine, as \"we devour and digest the book, when we read the words of God,\"4 was commonly held, and is rich in eucharistic associations. The practice of lectio divina taught that the word of God must be ingested sacramentally, with its spiritual effects being mirrored physically, so that to read was equated with taking the eucharistic host, collecting \"every crumb … of the textual bread in study,\"5 and \"murmuring\" in the same way as the mouth moves when taking the host.6 The connection was sometimes made even more explicit, such as when Hugh of St. Victor linked the image of St. John Evangelist eating a book to the relationship between Christ, the sacraments, and the Church.7 The parallels drawn here between reading and the sacraments suggest interesting implications for the way in which texts were believed to affect readers' memories. The enactment of the Eucharist is necessarily an act of memory: as Helmut Hoping suggests, the Eucharist is not only a \"remembrance of the Last Supper of Jesus with his disciples\" but a \"memorial\" which renders our \"redemption\" present, sacramentally.8 When discussing the Eucharist, Hans Urs von Balthasar argues that the sacrament should be understood as a \"form of life, a way of being and acting that encompasses the totality of Christ's historical life and mission.\"9 The idea that Christ's history and identity is constantly renewed and sacramentally conveyed to believers as an embodied presence, drawing them into an ongoing, reciprocal, personal drama is a central feature of the sacrament of the Eucharist,10 and goes back to the writings of St. Paul, who emphasized the consuming of the Body of Christ as an active, communal experience in his letter to the Corinthians: \"The bread we break, is it not a participation in the body of Christ? Because it is one bread, we, the many, are one body\" (1 Cor 10:16). Thomas Aquinas recalled this idea when he suggested that the Eucharist is an act of \"Christ's love,\" arguing that \"because it is the special feature of friendship to live together with friends … [Christ] … does not deprive us of His bodily presence; [End Page 118] but unites us with Himself in this sacrament through the truth of His body and blood.\"11 The consuming of Christ's body and blood was thus understood as an intimate experience, \"a familiar union,\"12 between persons, as Innocent III remarked when he suggested that Christ instituted this sacrament as an expression of his desire to be with us, through \"the indwelling of grace\" but also in his \"corporeal presence.\"13 This suggests that the symbolic union with Christ in the sacraments was...","PeriodicalId":42128,"journal":{"name":"LOGOS-A JOURNAL OF CATHOLIC THOUGHT AND CULTURE","volume":null,"pages":null},"PeriodicalIF":0.2000,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Ingesting Words: Reading per diletto and Sacramental Memory in Dante's Commedia\",\"authors\":\"Sonia Fanucchi\",\"doi\":\"10.1353/log.2023.a909172\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"Ingesting WordsReading per diletto and Sacramental Memory in Dante's Commedia Sonia Fanucchi (bio) Dante, Reading, Memory, Language, Sacrament This one who guides my eyes on highIs the very Virgil from whom you took the powerto sing of men and of the gods (Purg. 21. 124–6).1 These words, spoken by Dante's pilgrim to the newly redeemed Statius, capture the essence of Dante's approach to reading in the Com-media. In this exchange Virgil's Aeneid is indistinguishable from its author, whose powerfully personal voice reaches out to his readers across time. Thus, Statius's wish \\\"To have lived on earth when Virgil lived\\\" (Purg. 21. 100–1)2 is answered by Virgil's embodied presence, not as an impersonal text hearkening back to a distant past, but as a living, conversing memory. I would like to suggest that reading performs a memorial function for Dante, in the sense that it invokes the sacramental dimensions of the Eucharist, where the embodied Christ inspires his followers to reenact his passion in his command to \\\"do this in memory of me.\\\" This contrasts with the self-indulgent tendency suggested by Francesca's phrase \\\"per diletto\\\" (\\\"in pleasure,\\\" Inf. 5. 127), and has implications for Inferno's paradigmatic reading scene, as I intend to show. [End Page 117] The images of Christ holding an open book during the high Middle Ages associate books directly with the Logos.3 The notion that books open readers up sacramentally to the divine, as \\\"we devour and digest the book, when we read the words of God,\\\"4 was commonly held, and is rich in eucharistic associations. The practice of lectio divina taught that the word of God must be ingested sacramentally, with its spiritual effects being mirrored physically, so that to read was equated with taking the eucharistic host, collecting \\\"every crumb … of the textual bread in study,\\\"5 and \\\"murmuring\\\" in the same way as the mouth moves when taking the host.6 The connection was sometimes made even more explicit, such as when Hugh of St. Victor linked the image of St. John Evangelist eating a book to the relationship between Christ, the sacraments, and the Church.7 The parallels drawn here between reading and the sacraments suggest interesting implications for the way in which texts were believed to affect readers' memories. The enactment of the Eucharist is necessarily an act of memory: as Helmut Hoping suggests, the Eucharist is not only a \\\"remembrance of the Last Supper of Jesus with his disciples\\\" but a \\\"memorial\\\" which renders our \\\"redemption\\\" present, sacramentally.8 When discussing the Eucharist, Hans Urs von Balthasar argues that the sacrament should be understood as a \\\"form of life, a way of being and acting that encompasses the totality of Christ's historical life and mission.\\\"9 The idea that Christ's history and identity is constantly renewed and sacramentally conveyed to believers as an embodied presence, drawing them into an ongoing, reciprocal, personal drama is a central feature of the sacrament of the Eucharist,10 and goes back to the writings of St. Paul, who emphasized the consuming of the Body of Christ as an active, communal experience in his letter to the Corinthians: \\\"The bread we break, is it not a participation in the body of Christ? Because it is one bread, we, the many, are one body\\\" (1 Cor 10:16). 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引用次数: 0

摘要

诵读诗文但丁的喜剧诗文和圣礼的记忆索尼娅·法努奇(传世)但丁,阅读,记忆,语言,圣礼这个人引导我的目光在高处,正是你从他那里获得歌唱人类和神的力量的维吉尔(Purg. 21)。124 - 6)。1这些话,是但丁的朝圣者对刚刚得到救赎的斯塔提乌斯说的,抓住了但丁在漫画媒体上阅读方法的精髓。在这种交流中,维吉尔的《埃涅伊德》与其作者难以区分,后者强有力的个人声音跨越了时间,传达给了读者。因此,斯塔提乌斯的愿望“在维吉尔生活的时候生活在地球上”(Purg. 21)。《100(1)2》得到了维吉尔具象化的存在的回应,不是作为一个非个人的文本来倾听遥远的过去,而是作为一个活生生的、可对话的记忆。我想说的是,阅读对但丁起到了纪念的作用,因为它唤起了圣餐的圣事维度,在圣餐中,化身的基督激励他的追随者在他的命令中再现他的激情,“这样做是为了纪念我”。这与弗朗西斯卡的短语“per diletto”(“在快乐中”)所暗示的自我放纵倾向形成对比,第5条。127),并暗示了地狱的范例阅读场景,正如我打算展示的。在中世纪鼎盛时期,基督拿着一本打开的书的形象直接将书籍与逻各斯联系在一起。书以圣礼的方式向神打开了读者,就像“当我们阅读上帝的话语时,我们吞食并消化了书”,这一观念被普遍接受,并且与圣餐有丰富的联系。神选的实践教导说,上帝的话语必须以圣礼的方式被吸收,其精神效果在身体上得到反映,因此阅读等同于拿着圣餐的主餐,收集“研读经文面包的每一点面包屑”,5和“喃喃自语”,就像拿着主餐时嘴在动一样这种联系有时甚至更为明显,比如圣维克多的休把圣约翰福音传教士吃书的画面与基督、圣礼和教会之间的关系联系在一起。这里对阅读和圣礼之间的相似之处提出了有趣的暗示,说明人们认为文本影响读者记忆的方式。圣体圣事的实施必然是一种记忆的行为:正如赫尔穆特·霍普(Helmut hope)所暗示的那样,圣体圣事不仅是“对耶稣与门徒的最后晚餐的纪念”,而且是一种“纪念”,使我们的“救赎”呈现在圣礼上在讨论圣餐时,汉斯·乌尔斯·冯·巴尔塔萨(Hans Urs von Balthasar)认为,圣礼应该被理解为一种“生命的形式,一种存在和行动的方式,它包含了基督的全部历史生活和使命。”9,基督的历史和身份的想法是不断更新和讲究仪式向信徒作为体现的存在,吸引他们进入一个持续的,互惠,个人戏剧的圣餐的圣礼,10,回到圣保罗的著作,他强调基督的身体的消耗一个活跃的、公共的经验在他写给哥林多前书:“我们休息的面包,它不是一个参与基督的身体吗?因为只有一个饼,所以我们众人仍是一个身体”(林前10:16)。托马斯·阿奎那(Thomas Aquinas)在提出圣餐是“基督之爱”的行为时,回忆起了这个想法,他认为“因为与朋友一起生活是友谊的特征……[基督]……不会剥夺我们身体上的存在;但借着他的身体和血的真理,在这圣礼中把我们与他联合起来。11因此,基督的身体和血的消耗被理解为人与人之间的亲密体验,“熟悉的结合”,正如英诺森三世所说的那样,当他建议基督建立这个圣礼时,是为了表达他希望与我们在一起的愿望,通过“恩宠的内住”,也通过他的“身体的存在”。“这表明,在圣礼中与基督的象征性结合是……
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Ingesting Words: Reading per diletto and Sacramental Memory in Dante's Commedia
Ingesting WordsReading per diletto and Sacramental Memory in Dante's Commedia Sonia Fanucchi (bio) Dante, Reading, Memory, Language, Sacrament This one who guides my eyes on highIs the very Virgil from whom you took the powerto sing of men and of the gods (Purg. 21. 124–6).1 These words, spoken by Dante's pilgrim to the newly redeemed Statius, capture the essence of Dante's approach to reading in the Com-media. In this exchange Virgil's Aeneid is indistinguishable from its author, whose powerfully personal voice reaches out to his readers across time. Thus, Statius's wish "To have lived on earth when Virgil lived" (Purg. 21. 100–1)2 is answered by Virgil's embodied presence, not as an impersonal text hearkening back to a distant past, but as a living, conversing memory. I would like to suggest that reading performs a memorial function for Dante, in the sense that it invokes the sacramental dimensions of the Eucharist, where the embodied Christ inspires his followers to reenact his passion in his command to "do this in memory of me." This contrasts with the self-indulgent tendency suggested by Francesca's phrase "per diletto" ("in pleasure," Inf. 5. 127), and has implications for Inferno's paradigmatic reading scene, as I intend to show. [End Page 117] The images of Christ holding an open book during the high Middle Ages associate books directly with the Logos.3 The notion that books open readers up sacramentally to the divine, as "we devour and digest the book, when we read the words of God,"4 was commonly held, and is rich in eucharistic associations. The practice of lectio divina taught that the word of God must be ingested sacramentally, with its spiritual effects being mirrored physically, so that to read was equated with taking the eucharistic host, collecting "every crumb … of the textual bread in study,"5 and "murmuring" in the same way as the mouth moves when taking the host.6 The connection was sometimes made even more explicit, such as when Hugh of St. Victor linked the image of St. John Evangelist eating a book to the relationship between Christ, the sacraments, and the Church.7 The parallels drawn here between reading and the sacraments suggest interesting implications for the way in which texts were believed to affect readers' memories. The enactment of the Eucharist is necessarily an act of memory: as Helmut Hoping suggests, the Eucharist is not only a "remembrance of the Last Supper of Jesus with his disciples" but a "memorial" which renders our "redemption" present, sacramentally.8 When discussing the Eucharist, Hans Urs von Balthasar argues that the sacrament should be understood as a "form of life, a way of being and acting that encompasses the totality of Christ's historical life and mission."9 The idea that Christ's history and identity is constantly renewed and sacramentally conveyed to believers as an embodied presence, drawing them into an ongoing, reciprocal, personal drama is a central feature of the sacrament of the Eucharist,10 and goes back to the writings of St. Paul, who emphasized the consuming of the Body of Christ as an active, communal experience in his letter to the Corinthians: "The bread we break, is it not a participation in the body of Christ? Because it is one bread, we, the many, are one body" (1 Cor 10:16). Thomas Aquinas recalled this idea when he suggested that the Eucharist is an act of "Christ's love," arguing that "because it is the special feature of friendship to live together with friends … [Christ] … does not deprive us of His bodily presence; [End Page 118] but unites us with Himself in this sacrament through the truth of His body and blood."11 The consuming of Christ's body and blood was thus understood as an intimate experience, "a familiar union,"12 between persons, as Innocent III remarked when he suggested that Christ instituted this sacrament as an expression of his desire to be with us, through "the indwelling of grace" but also in his "corporeal presence."13 This suggests that the symbolic union with Christ in the sacraments was...
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来源期刊
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期刊介绍: A Journal of Catholic Thought and Culture is an interdisciplinary quarterly committed to exploring the beauty, truth, and vitality of Christianity, particularly as it is rooted in and shaped by Catholicism. We seek a readership that extends beyond the academy, and publish articles on literature, philosophy, theology, history, the natural and social sciences, art, music, public policy, and the professions. Logos is published under the auspices of the Center for Catholic Studies at the University of St. Thomas, St. Paul, Minnesota.
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