Das geistliche Lied im Forschungsspektrum der Theolinguistik

120 ac a Linguis ica Li huanica LXIV–LXV aLb ech g euLe scien i ic esea ch a eas: (especially heolinguis ics and spi i ual song), ex g amma , onomas ics, his o ical syn ax. The spi i ual song iM esea ch spec umM eligious giesmė eoling is ikos esea ch spec um anMe king heolinguis ics desc ibes how people manage o communica e wi h language abou he de heoLinguis ik di ine. One o he asks o heolinguis ics is o es ablish a axonomy o heological ex s. T ansla ion ex s, o example, play an impo an ole in his. ansla ions o he Bible, which a e also used in olk wo ship. In addi ion, since he Re o ma ion, spi i ual songs ha e played an impo an ole in he se ice o God in he Ge man-speaking wo ld. The ask o heolinguis ics is also o analyze he ly ics in e ms o hei use ulness in he se ice o God in a linguis ic c i ical way. Theolinguis ics desc ibes how humans manage o communica e abou he di ine using language. I is a ask o heolinguis ics o es ablish he axonomy o heolec al ex s. Thus, ansla ion ex s play an impo an ole, e.g. ansla ions o he Bible, which a e also used in chu ch se ices, held in he e nacula . Fu he mo e, since he P o es an Re o ma ion, hymns ha e played an impo an ole in chu ch se ices wi hin he Ge man-speaking a ea. I is also a ask o heolinguis ics o analyze he song ex s c i ically in e ms o language wi h ega d o he usabili y o hese ex s in chu ch se ices. 1 . Linguis ics I unde s and his objec ion o he e m heolinguis ics well, I ha e also s uggled o a long ime wi h how I conclude wo ds: heolinguis ics, eligious language, sac ed language, spi i ual song, language c i icism. keywo ds: heolinguis ics, eligious language, sac ed language, hymn, linguis ic c i icism. das geis liche Lied im o schungsspek um de heolinguis ik 121s aipsniai a icles should desc ibe wha in e es s and ascina es me in his a ea o language use. Fi s , I used he e m "sac ed language" o his. O he s speak o " he language o eligion" o " eligious language". In iew o he shee abundance o subjec s and he eno mous esea ch po en ial ha has accumula ed o e ime, especially beyond Ge man s udies, i has become inc easingly clea o me ha he e m Theo linguis ics is s ill he mos sui able e m o desc ibing wha is going on beyond na ional linguis ic and eligious science bounda ies. I we ask ou sel es wha a cul u al language is, hen we see ha he ca alogue o c i e ia by which a language is designa ed as a cul u al language does no wo k wi hou he inclusion o he c i e ion o whe he he e is a eligious wohe komm das in e esse an heolinguis ischen ages ellungen? agen wi exp ession o a eligious egis e in i , i.e. […] in o he e minology […] wi hou he c i e ion o […]sac edness[…] (G eule 2004: 140 .). Anyone who has an o e iew o he shape and eme gence o cul u al languages in Eu ope (janich, g eule 2002) will ind ha in many cases he ansla ion o he Bible in o he "language o he people", o en as a esul o he Re o ma ion, was he decisi e impulse o he eme gence o a s anda d language o e en o he ansli e a ion o he language o he people a all. The Ge man "uni ied language" is he bes example o his. Tha is o say, in he con ex o a ie al linguis ics, i is o mula ed ha a e all linguis ic his o ical expe iences in e e y language communi y, which is de ined by a his o ical single language, he e is a mo e o less s ongly p onounced language domain de ined by one o mo e eligions. I s mani es a ion in he a ie als can be called " heolec ". This can be spoken, sung and w i en. I I unde s and eligion as he binding o man and man o a pe sonal anscenden al being, usually called God (in G eek heos), hen heolinguis ics is he science ha deals wi h he o ms o language in which man has exp essed and exp esses his ela ionship o heos. The e m " heolinguis ics" was in oduced in o esea ch by jeanPie e an noppen, who used i o he i s ime in he mid-1970s and de ined i mo e and mo e p ecisely in la e wo ks. 1995 w i es an noppen: heolinguis ics seeks o desc ibe how human discou se may be employed o e e o he di ine, and beyond ha , how language ope a es in " eligious" si ua ions in manne s which may no mee he na ow s anda ds o di ec , uni ocal e e ence, bu which ne e heless ope a e wi h a logic which can be dema ca ed in e ms o known linguis ic p ocesses (me apho , speech ac s, ...) The ac ual dissemina ion and ecep ion o he e m was con ibu ed by Da id C ys al, who published "Theolinguis ics" in The Camb idge Encyclopedia o Language 122 ac a Linguis ica Li huanica LXIV[…]LXV edi ion o 1993): […] heolinguis ics. […] aLb ech g euLe Theolinguis ics is a b anch o linguis ics ha deals wi h he s udy o languages. he s udy o he language o biblical schola s, heologians and o he pe sons conce ned wi h he heo y and p ac ice o eligion. Acco ding o he In e ne , mos o he e idence o he use o his e m comes om English-language sou ces. Wagne 's subs an i e plea o heolinguis ic esea ch poin s ou he ad an ages ha could an diese s elle muss de p og amma ische au sa z on and eas wagne Theo- linguis ik? – Theolinguis ik! (wagne 1999) he o gehoben we den. in diesem lei- esul om he coope a ion o linguis s and heologians in bo h disciplines. Ta ge ed, he add esses nume ous esea ch gaps and pos ula es conc e e esea ch p ojec s. No eligion is excluded om heolinguis ic esea ch, nei he he so-called pagan (p e-Ch is ian) no he na u al eligions. Howe e , he e m " heolinguis ics" is no wi hou p oblems in his espec . Theos s ands o God (in mono heism) o gods (in poly heism) in pe sonal o m; Thus, heolinguis ics, a leas i one is guided by he e ymology o his wo d, would exclude eligions which, o example, To wo ship mana, ha is, a wo ld-pe ading, no pe sonal, supe na u al powe o ene gy. I is also ob ious ha heolinguis ics, in simple e ms, is o be placed on he bounda y be ween linguis ics and heology, jus as e hno-, psycho- o sociolinguis ics a e o be placed on he bounda y be ween linguis ics and, acco dingly, e hno-, psycho- and sociology. Howe e , he e m " heology" has a e y s iking p o ile: al hough i de i es om he Hellenis ic (cul -my hical) adi ion, i was inco po a ed in o Ch is ian usage in he 4 h cen u y. Because o i s e e ence o pagan oo s, i ook a leas ano he eigh cen u ies o i o become he o e a ching concep o he scien i ic s udy o he belie s o he Ch is ian adi ion, bu oday i is mos s ongly ancho ed in his adi ion. To pu i blun ly, " heolinguis ics" would be qui e Eu o- and e en Ch is ocen ic. I is he e o e impe a i e ha a consensus solu ion be ound he e in he long e m, so as no o gi e he imp ession ha a single adi ion wishes o claim he whole o scien i ic e lec ion on eligious language o i sel . This is an objec ion ha comes inc easingly om an h opological, e hnological and, in pa , eligious schola ly anks. in 1987. "Languages" a e no only s anda d o w i en languages; The subjec o he in es iga ion a e in p inciple all human exp essions which cons i u e a heolec al communica ion si ua ion o a ise om a heolec al communica ion si ua ion. In addi ion, heolinguis ics is no conce ned wi h synch onici y. das geis liche Lied im o schungsspek um de heolinguis ik 123s aipsniai a icles his o ical dep h he e can also be he in e lingual, sch änk , sie ha du chaus auch his o ische ie e. so wie es den Ve gleich in de con as ing compa ison as well as he in e eligious. By he la e I mean ha , o example, as has al eady happened, Jewish p aye is compa ed wi h Ch is ian p aye . This a ea includes he majo p oblem o ansla ing canonical ex s in o he e nacula . Theological esea ch can ake place in he e y b oad amewo k o esea ch a all le els o he language sys em, i.e. a he le el o phone ics (e.g. he o ic in se mons, bu also songs), g aphics (e.g. e ag ams), mo phology (e.g. sac al ma king mo phemes), lexicon, syn ax, ph asology, ex g amma (e.g. ex g amma o p aye ) and p agma ics. No o be o go en is he heonym ca ego y, which deals wi h he names and nicknames o God and gods. The s udy can also co e heological ypes o ex s, e en hough we do no ye ha e a semi-binding axonomy o heological ex classes. I is one o he u u e asks o heolinguis ics o wo k on " eligion o eligion and language o language". The complexi y o such a axonomy is qui e simila o he complexi y o he e m " heolec ", which I would like o equa e wi h he olde e m " eligious language". In iew o his complexi y, he ollowing conside a ions on possible ca ego ies o heological ex classes a e logically incomple e and a e based mainly on he expe ience gained so a in he ield o Ch is ian eligion. The ca ego y o canonical ex s, o which he Bible and i s ansla ions, he To ah, he Ko an, e c. belong, is ela i ely easy o dis inguish. 2. clea ly mo e he e ogeneous is he cul - i ual a ea, o which all ex s and ex samples can be coun ed ega dless o he language used in wo ship and de o ion. he spec um o hese ex s anges o a Ca holic se ice ( o example) om he ixed componen s o he li u gy w i en in hie a ic language, o canonical ex s ead as eadings, o he se mon, which can use e y di e en a ie ies o a language, o chu ch songs o en cha ac e ized by a chaic g oups, o spon aneous p aye s (e.g. in a child en's o you h se ice), which a e inc easingly o mula ed in a eligious colloquial language. 3. he nex a ea would be he pe sonal expe ience o God o he indi idual, who mos likely p ayed in p i a e (o en independen , spon aneously o mula ed) and he so-called. Bu i is also exp essed in s a emen s ha a e ebellious agains God. 124 ac a Linguis ica aLb ech g euLe Li huanica LXIVLXV 4. an a ea o i sel is he o icial language a ea o he case ha a eligion is ins i u ionalized. 5. no o be sha ply sepa a ed om each o he a e he eligious-didac ic and he heological-scien i ic ields, in which heology is spoken and w i en in a special way. 6. las bu no leas , he a is ic a ea should also be highligh ed he e wi h he ex s o eligious poe y o eligious (in his case bu no heological-scien i ic o jou nalis ic) w i ing. Since i is o en he pe sonal expe ience o God ha inspi es a poe o a w i e , such ex s can ake he o m o a p aye o a es imony. 7. I we hen wan o app oach he " eligious" language in he mass media, we will no e u he de ails bu also nume ous o e laps wi h he a eas men ioned abo e. I is clea om his compila ion ha he ques ion o he axonomy o heological ex s is abo e all he ques ion o c i e ia o a ca alogue o c i e ia. he widely unde s ood communica i e con ex , a ie y, s yle, unc ion, in en ionali y o medium […] hey all (and ce ainly many o he a iables) play a ole he e. I 's abou igu ing ou wha his s uc u e is going o look like in he end and wha i 's ac ually going o look like. I desc ibe he p og ess o heolinguis ic esea ch om my own expe ience: om he pe spec i e o a Ge man linguis and philologis . F om his pe spec i e, howe e , i should be no ed ha he p eoccupa ion wi h " eligious" language in he Ge manic linguis ics o he p esen and ecen pas is w i en e y small, no o say igno ed, al hough, as I ha e indica ed abo e, heoglossia, as one migh call i , is essen ially pa o he desc ip ion o he linguis ic le el o a language communi y. The e seems o be a shi in hinking as an impo an collec ion o language and eligion has ecen ly been published, summa izing he cu en s a e o esea ch (Ge be , Hobe g 2009). The e y impo an esea ch on he language o Lu he 's Bible ansla ion is a cons an sou ce o Ge manic esea ch. in his a ea ha e been das geis liche Lied im o schungsspek um de heolinguis ik 125s aipsniai a icles g adually included he ly ics w i en by Ma in Lu he (see chap e 4 below). The heolinguis ically impo an esul o hese in es iga ions is he inding ha he Ge man e nacula no only ecei ed he i le o " ou h sac ed language", bu also became he language o he E angelical wo ship o he Wu l Chu ch un il he 2nd cen u y. The Va ican Council s uck, o he able, he p oblem de. dami wa ü die e angelischen ki chen das P oblem, mi dem sich die ka ho- o ha ing o celeb a e he li u gy in a o eign and dead language. The p oblems in he c ea ion o he "uni ied ansla ion" show he a ac i eness o he ansla ion o he Bible o Ge manis s and he signi icance i has o he in e chu ch ela ionship. In 2005, a p ess elease om he ekd was headlined wi h he d ama ic wo ds: "E angelical pa icipa ion in he 'uni ied ansla ion' o he Bible is no longe possible". I was he e ision o he uni ied ansla ion agains he backd op o he igid Roman ins uc ion […]Li u giam au hen icam[…] o 2001. I was he ins uc ion […]Li u giam au hen icam[…] ha b ough he ex ensi e majo p ojec o he Message Book e ision ([…]Message Book 2000[…]) o ailu e. In 1988, he "In e na ional Wo king G oup o Li u gical Commissions in he Ge man-speaking A ea" se up a s udy commi ee which ul ima ely p oduced a new edi ion o he Ge man language, acco ding o II. The Va ican c ea ed a missal in 1975 o p epa e i . I ha e epo ed on my wo k in he Commission on se e al occasions. The e ision and e- ansla ion o housands o li u gical ex s, he wo k done by he app oxima ely 10 membe s o he AG3, was ul ima ely […] un o una ely […] des ined o he pape baske . Howe e , as pa o he […]Messbuch 2000[…] p ojec , I also go o know he esea ch si ua ion on he Polish sac al language. A compa ison o Ge man esea ch wi h Polish esea ch is ex emely e ealing. They' e diame ically opposed. Fi s ly, i is he Polonis s in Poland who a e p omo ing heolinguis ic esea ch. Zwei ens wi d sie, nachdem die e o schung de eligiösen sp ache in Polen o de wende so gu wie e hinde wa , je z umso dynamische be ieben. die Religious language has now become one o he mos popula subjec s o s udy in Polish linguis ics. he e a e a lo o smalle and la ge s udies on indi idual eligious ex s (p aye , se mon, hymn, Bible ansla ions); many impo an heo e ical and p ac ical aspec s a e pu sued bo h synch onously and diach onically; and al hough se e al a eas ha e only been explo ed in he i s s ages, he necessa y capaci ies a e in place and a ou able amewo k condi ions ha e been c ea ed o u he de elopmen . Thi dly, in Poland he e a e cyclically la ge in e disciplina y con e ences o e-es ablish in he Re o med chu ches he Ge man language as he 126 ac a Linguis ica Li huanica LXIV[…]LXV league language ins ead. Some o hem see aLb ech g euLe hemsel es as a o um o a ious heolinguis ic ques ions, o he s as a o m o appea ance o an aspec o eligious language, e.g. he language o ca echesis, he eligious language in he media, he unc ions o indi idual heological ex s, in he o eg ound. Fou hly, he scien i ic e o s o p omo e he eligious language in Poland a e now also ins i u ionally ancho ed. The e is an (in e disciplina y and ecumenical) Commission o Religious Languages, which is loca ed in he Council o Polish Language a he P esidium o he Polish Academy o Sciences. The Commission will ollow up on ele an p ojec s in a a ge ed manne and he esea ch esul s will hen be published. A de ailed p esen a ion by G eule, Kucha ska-d eiß, Makuchowska 2005. F om he compa ison wi h he si ua ion o esea ch in Ge many and in coope a ion wi h Polish heolinguis s, he idea a ose o gi e heolinguis ic esea ch an in e na ional amewo k. The in e na ional wo king g oup, which me o he i s ime in B eslau in 2006 and hen annually in Bochum, Kou ola, Jena, F eibu g and P ague, has se i sel he ask o p omo ing he s udy o he di e se phenomena o eligious language in Eu ope. The esul s o he mee ings a e published in he book se ies Theolinguis ica. 3 . Cen e o heological linguis ics: he language o he li u gy Li u gy gene ally e e s o eligious i uals o he wo ship o God and o he s eng hening o he communi y's ai h. I will be ully implemen ed linguis ically. I is he e o e essen ial o examine he language o he li u gy ca e ully, and a linguis ic poin o iew in pa icula can be e y in o ma i e and ui ul. language o wo ship can look back on a long adi ion, emained in he Roman Ca holic Chu ch he La in, a "dead" language, he language o wo ship. The ex s used in he li u gy, hei s yle o speech and he ques ion o hei classi ica ion we e he e unde s andably no a opic o Ge man s udies, he science o a "li ing" single language, i s his o y and i s 1965), which ecognized he use o he e nacula in he li u gy as no e y use ul o he people. sp achkul u . die g a ie ende Ände ung b ach e das ii. Va ikanische konzil (1962- On he linguis ic p e equisi es o he eaching o li u gical ex s and he o ic, especially in ela ion o Ca holic wo ship, das geis liche Lied im o schungsspek um de heolinguis ik 127s aipsniai a icles belongs o he knowledge o he ollowing basic ca ego ies: (1) i ual o wo ship, (2) communica i e s uc u e o wo ship, (3) ways o appea ance o language in wo ship. The ways in which language appea s in wo ship a e dis inguished: (1) mul ilingualism, (2) ex uali y, (3) spoken language, (4) w i en language, (5) sung language. In addi ion o he can illa ion, which is impo an o li u gical schola s, he hymnologis s and linguis s ind he ex s o he hymns in e es ing. Wi h he ounding o he in e disciplina y wo king g oup o songbook esea ch a he Uni e si y o Mainz in 1991 and he subsequen es ablishmen o a songbook a chi e a he same uni e si y, he s udy o he hymn and he language o he hymn in Ge many became no only a home, bu also a decisi e sou ce o esea ch. I can be a gued ha he es ablishmen o he G adua e College o Spi i ual Song and Chu ch Song In e disciplina y (1996-2005) made Mainz he cen e o hymnological esea ch in Ge many. Al hough he e a e no linguis ic monog aphs on he language o he Ge man chu ch song, linguis ics is hea d and i s knowledge con ibu es o he illumina ion o he subjec , such as: om he s anda d wo k o he Holy Mi acle Ho n (Becke 2001) is eme ging. Simila ly, linguis s a e in ol ed in he "Glo y o God" e ision. Wha is equi ed he e is i s and o emos he c i icism o language and especially he linguis ically well- ounded c i icism o he new spi i ual song. 4 . The spi i ual song […] aL and new 4 .1 . The subjec o he ollowing p esen a ion is he ex s o he spi i ual songs, which a e also called chu ch songs and we e handed down o he i s ime be ween abou 1450 and abou 1550. As he oldes Ge man-language chu ch song, om he Old High Ge man Pe e 's Song, "Ch is is isen" is conside ed. no only he ini ium, bu he en i e ex o he o iginally one-s oke, ou -line song and a comple e eco ding o he neumen o e s o he i s ime a Klos e neubu g manusc ip o he 14 h cen u y ( aksimile by Becke 2001: 29). The oldes p oo ha and whe e "Ch is has isen" was sung by he people (populus) is ound in he Salzbu g Libe o dina ius abou which songs we e sung o should ha e been sung by he cong ega ion in he chu ch yea , sha es he p ies Paul Gössel in he be ween 1437 CE, so p e-Re o ma ion, by Mi e des 12. jah hunde s: in das ende de Ma u in (nach go esdiens ) des os e - sonn ags wu de ein „os e spiel“ in eg ie , ein gang zum „heiligen g ab“, an 128 ac a Linguis ica Li huanica LXIV[…]LXV whose high poin was he p oclama ion o aLb ech g euLe he esu ec ion o he cle gy and he people. The chu ch's esponse o he message o he esu ec ion was he song "Ch is has isen". Communi y song is he e an in eg al pa o he li u gy, o icially egula ed, delibe a ely concei ed and o ganically inse ed in i s cou se, by no means an uno icial ing edien ha could be omi ed a will. (P aßl 2000: 36) This is a e y impo an poin . him ansla ed book (page 92 ) o he cong ega ion gi e us nea Ambe g wi h: om Lich bach o Palms Nu please he holy spi i , u he mo e he Sanc a Ma ia mu e all nss (e ) no he helpe o us. In he ime om Eas e o Pen ecos Ch is has isen and so he e is his day ha may ul ill he nyemend wi h p aise; In he Ch is mas season: a child is bo n (G eule 1998: 386). Ma in Lu he began w i ing and composing Ge man eligious songs in 1523. In his e lec ions on he eo ganiza ion o wo ship, he exp essed he desi e o as many Ge man songs as possible o be sung by he people in wo ship. In 1542 Cal in in oduced chu ch singing wi h a hymn (be o e and a e he se mon) in Gene a and ensu ed ha a comple e hymn book was p oduced in 1562. These a e he hymns sung by he "people" by hea , o language monumen s, whose communica i e adius, hanks o hei widesp ead dis ibu ion and popula i y, ex ends beyond dialec al and con essional bounda ies. The e o e, since he 16 h cen u y, hey we e e y likely also in ol ed in he language equaliza ion and in he eme gence o he New High Ge man w i en language. Howe e , he e is s ill conside able esea ch o be done. 4.2. T adi ion and adi ion Chu ch hymns and hymnbooks expe ienced a heyday in he 16 h cen u y. Much o wha had al eady de eloped in he Middle Ages came o ui ion wi h he help o he Re o ma ion. The li ely de elopmen o olk chu ch singing and he esul ing hymn books also has a echnical p e equisi e: he in en ion o book p in ing in 1492 and he in en ion o no e p in ing wi h mo able ypes a ound 1520 (Mölle 2000: 69). he ansmission o he ex s ook place in di e en ways: he ea lies a e handw i en; La e , he ex s a e p in ed. bo h handw i en and p in ed ly ics occu occasionally; They' e usually