{"title":"Prophetic History and Agrippa D'Aubigné's Tragiques","authors":"V. Crosby","doi":"10.1353/RMR.1972.0003","DOIUrl":null,"url":null,"abstract":"\"History [was] God's gift to Israel,\"' confirned by the covenant and by his saving acts. These events were actual for each generation, locking together the time of God and the time of man in a joint venture which could be realized at any moment. The Old Testament Hebrews thereby eliminated all barriers between the self and God, and brought both the natural world and history into the existential field. The role of the prophets, as the witnesses of God's word was not only to judge the present-to exhort, to threaten, or to console Israel in God's name-but above all to keep God's promise and his saving acts from slipping back into the past, from losing their viability and activating power. From the eighth to the sixth centuries, beginning with the threatening expansion of the Assyrian empire, Israel felt abandoned by God: His magnalia had come to a standstill. Israel's guilt and God's judgments had created an abyss between His people and the Exodus, the covenant with David, and the other saving events. History, according to the Hebraic sensibility, had therefore come to a stop. To get it started up again required \"eschatological renewal.\"2 Using historical analogies, the prophets spoke of a new Covenant (Jeremiah xxxi:3lff.), a new Exodus (Isaiah xliii:16ff.), a new David (Isaiah xi:l), or a new Zion (Isaiah i:26) as part of a future that could break into the present at any moment. Isaiah called to the people to remember Abraham not by looking back, but by looking toward, or unto him, and brought the future into the present by announcing that God's salvation had already gone forth (\"mon salut est venu en avant\") (Isaiah ii:2, 5).3 Saturated as he was with Biblical material, capable of reading \"tout courant les Rabins sans poincts,\"4 Agrippa d'Aubign6 shared this Hebraic grasp of history. In the Tragiques, the poet-prophet uses the standard Calvinist procedure of identifying the Protestant elect with Israel's chosen people, and calls for a new Exodus:","PeriodicalId":344945,"journal":{"name":"Bulletin of the Rocky Mountain Modern Language Association","volume":"9 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2016-01-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"1","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Bulletin of the Rocky Mountain Modern Language Association","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1353/RMR.1972.0003","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 1
Abstract
"History [was] God's gift to Israel,"' confirned by the covenant and by his saving acts. These events were actual for each generation, locking together the time of God and the time of man in a joint venture which could be realized at any moment. The Old Testament Hebrews thereby eliminated all barriers between the self and God, and brought both the natural world and history into the existential field. The role of the prophets, as the witnesses of God's word was not only to judge the present-to exhort, to threaten, or to console Israel in God's name-but above all to keep God's promise and his saving acts from slipping back into the past, from losing their viability and activating power. From the eighth to the sixth centuries, beginning with the threatening expansion of the Assyrian empire, Israel felt abandoned by God: His magnalia had come to a standstill. Israel's guilt and God's judgments had created an abyss between His people and the Exodus, the covenant with David, and the other saving events. History, according to the Hebraic sensibility, had therefore come to a stop. To get it started up again required "eschatological renewal."2 Using historical analogies, the prophets spoke of a new Covenant (Jeremiah xxxi:3lff.), a new Exodus (Isaiah xliii:16ff.), a new David (Isaiah xi:l), or a new Zion (Isaiah i:26) as part of a future that could break into the present at any moment. Isaiah called to the people to remember Abraham not by looking back, but by looking toward, or unto him, and brought the future into the present by announcing that God's salvation had already gone forth ("mon salut est venu en avant") (Isaiah ii:2, 5).3 Saturated as he was with Biblical material, capable of reading "tout courant les Rabins sans poincts,"4 Agrippa d'Aubign6 shared this Hebraic grasp of history. In the Tragiques, the poet-prophet uses the standard Calvinist procedure of identifying the Protestant elect with Israel's chosen people, and calls for a new Exodus:
“历史是上帝赐予以色列人的礼物,”这是由圣约和他的拯救行动所证实的。这些事件对每一代人来说都是真实的,把上帝的时间和人类的时间锁在一起,以一种随时可能实现的联合冒险。旧约希伯来人因此消除了自我和上帝之间的所有障碍,并将自然世界和历史都带入了存在的领域。先知作为上帝话语的见证人,他们的角色不仅仅是判断现在——以上帝的名义劝告、威胁或安慰以色列人——更重要的是要防止上帝的应许和他的拯救行动滑向过去,防止失去其生命力和激活力量。从八世纪到六世纪,从亚述帝国的威胁扩张开始,以色列感到被上帝抛弃了:他的伟大已经停滞不前。以色列人的罪和神的审判在他的百姓和出埃及记、与大卫的约和其他拯救事件之间创造了一个深渊。因此,按照希伯来人的感性,历史就停止了。要重新启动,需要“末世更新”。先知们用历史的比喻,谈到了一个新的约(耶利米书三十一章3节),一个新的出埃及记(以赛亚书二十三章16节),一个新的大卫(以赛亚书十一章1节),或者一个新的锡安(以赛亚书一章26节),作为未来的一部分,随时可能进入现在。以赛亚呼吁人们记住亚伯拉罕,不是回顾过去,而是向前看,或者仰望他,并通过宣告神的救恩已经发出(“mon salut est venu en avant”),把未来带入现在(以赛亚书2:2,5)阿格里帕·德·奥比格对《圣经》材料熟读,能够读到“tout courant les Rabins sans points”,他分享了这种希伯莱式的历史观。在《悲剧》中,这位诗人兼先知使用了加尔文主义的标准程序,将新教徒的选民与以色列的选民联系起来,并呼吁进行新的出埃及记: