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Retoryka i socjo-retoryka w lekturze tekstów Nowego Testamentu Cz. 1: Retoryka i nowe podejście do tradycji ustnej

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Kowalski M.

The Biblical Annals

2016

vol. 6

issue 4

611-654

In the present article, the author argues for the usefulness and importance of rhetoric and socio-rhetoric for the reading of the New Testament texts. Part I is dedicated to the rhetorical approach. The point of departure are the remarks of the Pontifical Biblical Commission on the questionable rhetorical education of biblical authors, on may kinds of rhetoric, and on the limited applicability of rhetoric to the analysis of biblical text. The author answers the objections raised against the rhetorical method and argues for the use of Greco-Roman rhetoric as the compositional instrument closest to the cultural milieu of the New Testament authors. The Greco-Roman rhetoric presents itself as the best tool to explore the texture of biblical writings characterized by high residual orality. To substantiate it, the author shows the recent change of paradigm in the approach to the oral tradition and textuality in the Bible. Part I of the article finishes with the elaboration and exposition of the basic steps of rhetorical analysis proposed by George A. Kennedy.

In the present article the author argues for the usefulness and importance of rhetoric and socio-rhetoric in reading the New testament texts. Part I is dedicated to the rhetorical approach. The point of departure are the remarks of Pontifical Biblical Commission on the questionable rhetorical education of biblical authors, on may kinds of rhetoric, and on the limited applicability of rhetoric to the analysis of biblical text. The author answers the objections raised against the rhetorical method and argues for the use of Greco-Roman rhetoric as the compositional instrument closest to the cultural milieu of the New Testament authors. The Greco-Roman rhetoric presents itself as the best tool to explore the texture of biblical writings characterized by high residual orality. To substantiate it, the author shows the recent change of paradigm in the approach to the oral tradition and textuality in the Bible. Part I of the article finishes with the elaboration and exposition of the basic steps of rhetorical analysis proposed by George A. Kennedy.

Elementy retoryki greckiej obecne w opisie grobu Jezusa w J 19,41

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Grochowski Z. T.

Verbum Vitae

2021

vol. 39

issue 3

771-789

The article provides an analysis of the short text John 19:41. The fruit of the research – after defining the context of this verse (point 1) – is the identification of rhetorical figures such as conexio, inclusio, amplificatio per incrementum and recapitulatio (point 2), and allitteratio (point 3). The latter, based on the syntagm οὐδέπω οὐδείς (“never anyone”), is a hapax legomenon throughout the Greek Old and New Testaments and emphasizes the ritual purity of Jesus’ burial place and thus (indirectly) confirms the dignity of the Body of Christ and His Holiness. The other rhetorical figures emphasize the importance of the place where Jesus’ funeral took place, serving to confirm his royal identity. The rhetorical artistry of the fourth evangelist, demonstrated in the article, contradicts the claim saying that “John did not know many of the rhetorical techniques described by Aristotle, Cicero, and other later rhetoricians” (P.F. Ellis).

Artykuł poddaje analizie krótki tekst J 19,41. Owocem badań – po określeniu kontekstu tego wersetu (punkt 1) – jest zidentyfikowanie w nim takich figur retorycznych, jak: conexio, inclusio, amplificatio per incrementum i recapitulatio (punkt 2) oraz allitteratio (punkt 3). Ostatnia z nich, oparta na syntagmie οὐδέπω οὐδείς („nigdy nikt”), stanowi hapax legomenon w całym greckim Starym i Nowym Testamencie oraz podkreśla czystość rytualną miejsca pochówku Jezusa, a tym samym (pośrednio) potwierdza godność Ciała Chrystusa oraz Jego świętość. Pozostałe figury retoryczne uwypuklają wagę miejsca, w którym odbył się pogrzeb Jezusa, służąc potwierdzeniu Jego królewskiej tożsamości. Wykazany retoryczny kunszt czwartego ewangelisty zaprzecza twierdzeniu, jakoby „Jan nie znał wielu technik retorycznych, opisanych przez Arystotelesa, Cycerona czy innych późniejszych retorów” (P.F. Ellis).

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Retoryka i socjo-retoryka w lekturze tekstów Nowego Testamentu Cz. 1: Retoryka i nowe podejście do tradycji ustnej

Elementy retoryki greckiej obecne w opisie grobu Jezusa w J 19,41