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Cristiano

funerary inscription of a "puer Christianus" (408 AD)

there are different categories of Latin Christian and sub-categories: the church is divided into sacred, liturgical, biblical, and the literary and the popular. Interesting examples are drawn from official acts of the martyrs and passiones in narrative form. Still different is the language of the sermons. Often the language is peculiar monastic.




The study of Christian Latin is begun in the nineteenth century by the Italian-born French and German Ozanam Koffman. In the Netherlands, Nijmegen in the school, with prof. Joseph Schrijnen and student Christine Mohrmann, developed the concept of Christian Latin as Sondersprache, "special language" that is spoken by a group of persons placed in special conditions. This refers to languages \u200b\u200bas a special technical language, characterized by two functions: 1) characteristic function (social, professional, chronological), 2) function of group cohesion.


Even the language of the Christian community has to play both of these functions:


1) Function feature. The religious message of Christianity requires its followers a radical change of life, separating them from the rest of the community about the conversion, S. Paul speaks of "καινότης ζοῆς" "Novitas vitae" (Epistle to the Romans), the conversion is "μεταμορφοῦσθαι" in the Epistles of Barnabas speaks of "ἀναπλάσσειν", "reshape"; still in S. Paul (The Epistle to the Corinthians) Adam vetus homo "as opposed to the new Adam, Christ," novus homo "in Aristide apologist age of Hadrian, is the expression" this is really a new people. "


2) Function of group cohesion. The members of a group are inclined to formulate of behavioral patterns consistent: in the Christian community, moreover, the very reality of persecution led to the development of a sense of solidarity. Moreover, the Christians had a strong sense of antagonism towards the Jews as pagans: τρίτον γένος called themselves, tertium genus. In Celsus, author of the third century of a Ἀληθὴς λόγος against the Christians (which is answered by Origen Contra Celsum) there is the use of the verb ἀποτειχίζω: Christians use "ἀποτειχίζειν αὑτούς" closed within the walls. In essence, Celso, the castle within the walls of the community.






[E 'Interestingly, the greek Christian suffered very minor changes in language of Latin. First it was behind the greek Jewish and could serve as a reservoir of linguistic proven and experienced. Secondly, the Greek language is more flexible than the Latin, is much more willing to express new concepts without undergoing profound changes (see the great ability to create new words and compounds and to talk to abstractions).]






Latin used by Christians, then, was somewhat different from those used by others. There was a renewal syntax and vocabulary, both greek inspired the early Christians both for his own use of the Latin word "low," popular. The Christians were aware of the diversity of their language at the end of Mark's Gospel is read as "those who want to become Christians, showing particular signs, including language," Linguis loquentur novis. The apologist Arnobius realize that the sacred text of the Christian communities results from the Gentiles a sense of revulsion, "trivialis et sermo est sordidus. Res vestrae barbarisms, solecisms, vitiorum pollunt deformities. Another witness to the refusal of the language saeculum Christian Lattanzio is: the prophets have spoken "ac simplex sermo communis, ut populus," which is a sermo credit from the learned (there is "fides"), the prefer such a style politum et disertum.


If the Greek influence in the Latin Christian are easily explained, his character "popular" has articulated motivations.


1) Grounds for ideological character. Christianity re-evaluates the simplicity and purity heart compared to the wisdom and eloquence. An example Matteo11: 25: "I give you grace, Father Lord of heaven and earth, because thou hast hid these things from the sapientes and prudentes saeculum of this, but revealed them to parvulοs. In a complete reversal, the sage and philosopher, no longer the model: indeed, in 18:2, the children are to be used as examples. S. Paul in the epistle to the Corinthians says, "I have come to evangelize non sapientia ut verbs not evacuetur crux Christi," "I did not come among you in Sublimit sermonis", "my wise is nothing, I only know crucifixum Christum; "No one is mistaken if someone seems to be wise in this saeculum: he becomes a fool ut sit sapiens. "" the wisdom of this world stultitia est apud Deum. Unmask the wise in their wickedness - it is written. " Occurs, therefore, a reversal of the traditional parameters of παιδεία and increasing importance of content over form. Augustine, De Doctrina Cristiana: "In ipso sermon doctor Cristianus Malitia appease rebus quam verbis. Considers that it was better than it has been said that with most veritas "," No doctor serviat verbis, sed verba docta. Lactantius says that "The divine things were announced breviter ac nude." [But sometimes the Latin Christian bay to the shape, insofar as it facilitates the direct exposure of the content. Augustine repeatedly emphasizes the Christian language of utilitarianism, which should not aim at delectare, but to give precedence to the appearance of docere (De doctrina Cristiana), but he also recognizes the need of eloquence at the service of truth.]


2) Grounds for historical reasons the most obvious sign of a historical nature that leads to the adoption of the sermo vulgaris on the part of Christians is made from the humble social background of the first followers. Importance was the biblical text with which the Christian was daily contact and assimilated the language: the Latin translations, were originally due to anonymous who undertook to bring in their own linguistic style, vulgaris, any manuscript happen under their hand. According to S. Augustine, whoever "ausus east interpreting." By the time the linguistic features of these translations were not seen as more vulgar and, through a process of finishing and sacralization, become institutional. S. Augustine, for example, in De Doctrina Cristiana, as an expression of Vetus comments, which appeared as floriet future instead of florebit: "Of course a more experienced editor would prefer the fix for this period and nothing would prevent the correction, nisi customary. "










SYNOPSIS






The main influence is greek or Hebrew, mediated from the greek. In general, the innovation lies in the strengthening of certain tendencies repressed, in appreciation of what was more or less abandoned.










1) Judaism (mediated by greek)






• genitive of quality 'instead of the adjective: smell smell Suavis suavitatis in place of, instead of opus opus iniquitatis iniquum ; promissionis ground instead of the promised land. The construction is already in Apuleius


• genitive intensive or elative: saecula saeculorum; vanitas vanitatum; canticum Canticorum.


• pleonasms: praedixit Questioned, he said. Are frequent in the Bible.


• Figures etymology: gaudebo Gaudens; videntes videmus. Already present in the genitive intensive figure etymological heritage of Latin was charged with the accusative of the internal object (live vitam) and the ablative procedure (censorship census).


• quia value-assertive: Vivit Dominus quia quia where = really.


• type constructs prepositional


It is part of the sermo vulgaris: the Latin spoken tended to reinforce the meaning with use of prepositions in a mold greek based Jewish. One can speak here of coincidence between vulgarians and archaism.


• in + ablative instrumental in manu glaudium Sumerian (Cyprus); eicere demons in nomine Dei. It was a typical use of spoken Latin and Late Latin becomes even where the elimination of cases requiring the use of the preposition, Latin would use the simple ablative, except in cases where there was expressed the idea of \u200b\u200bplace: for es. laetor delector in or in.


• in associative + ablative: come in the flesh come in majesty, in charity events.


• in + accusative predicate: lignum in vobis ERIT aescam; come Servos. Indicates a process of evolution.


• super + accusative according to comparative: desirability super aurum. Even after a comparative: Dulciora super mel.


• super with verbs of feeling: admirari super, super Irasco.


• ab + ablative of comparison: maior ab angelis. In the Old Latin is even after adjectives of positive degree: tawny oculi in wine. The ablative of comparison as the second born as ablative of separation therefore has a predisposition for the new construct, even under the influence of Greek form with ἀπό.






2) grecism






• genitive of comparison: maior illo or becomes illegal maior maior quam illius. It is also the first Christian writers, in Vitruvius and inscriptions of the Augustan age, is thus related to the sermo vulgaris.


• genitive with verbs of perception: audio alicuius on greek model.


• genitive with verbs of command here is the influence of model greek.


• + is indirect questioning: the classical Latin used num, n, utrum, etc.., Latin Christian with his forefinger. In vetus "Videmus you venit." The construct is also in Plautus, and is based on the use of greek   conjunction so conditional, as interrogative. Jerome corrects this form and writes: "Videmus an veniat.


• ut row + infinitive: ita ut sit corrected by Jerome in "ita ut sederet.


• proposition dependent verba dicendi: quod say, I say quia, quoniam + verb say so over: the construction is analytic. The regular analytical construct requires the subjunctive: in the following states only. Classical Latin had cases where there was a choice between the infinitive construct and analytical, with verba feelings laetor you vicisse or laetor quod vicisti. The analytical construct goes back to Plautus, "scio iam filius quod amet maeretricem (Asinaria). It is also found in the Bellum Hispaniense "related renuntiaverunt quod haberet Pompeium in power". S. Augustine in the works prior to baptism, De Contra academicos and blessed life, use a few times this construct: first time on 55, then to cling steadfastly to Christianity has a great influence on his linguistic choices, always maintaining a stylistic distinction between works of different genres (in the Confessions is an analytical construct over 11 infinitives, Sermones in the ratio rises to 1:2).


• infinity final introduced not by anything; existis comprehendere me. Classical Latin was used + ut + subjunctive or gerunds. The use of simple infinite also extends to dignus: dignus laudari. Here too, the model is greek.


• genitive absolute cogitantium omnium in vetus, corrected in the vulgate in cogitantibus omnibus. Within the pagan form is attested in the Bellum Hispaniense.


• Indicative in indirect interrogative: in the Bible: "Do not legitis quid fecit David?". Jerome ran in fecerit.






3) vulgarians






derive mainly from the archaic language and the sermo vulgaris, external influences are limited.






• collective singular: gentilis, ereticus, Manichaeus, opus = works of mercy.


In Latin was usually linked to special languages, such as the military language.


• verba dicendi with ad + accusative: instead of dicere is alicui dicere to aliquem. We may have greek influence, but in fact the self-construct has premises in Latin is particularly common in Latin indeclinabilità where the biblical Jewish names would make it impossible to construct understanding of the text with the traditional. In a sentence like: "Abraham Isaac DICIT" who talks to whom?


• blessed + accusative: il costrutto deriva dal neologismo semasiologico del verbo.


In Petronio si trova già maledicere + accusativo.


• genitivo brachilogico: erit enim eius de cuius instrui concupisci. Manca doctrinis per ellissi intenzionale.


• nominativo e accusativo assoluto


• aggettivo al posto del genitivo: passio dominica per passio domini, apostolica verba, divina praecepta. Il costrutto è tipico della lingua popolare ma anche del linguaggio ricercato: lo troviamo in Apuleio e Lattanzio.


• pronoun with value dimostativo article


• habere + infinitive with future value: Habe dicere to tell me. In Cicero habe + infinitive has potential value: Habe dicere = I have something to say, in Seneca seniorquid Habu facere equivalent to quid facere.


• ablative of the gerund instead of the participle: benefacere et transit healing.


• ut + infinitive with the final value: is the jurist Gaius.


• OMPETENT and fungor with accusative: also in Plautus.










LEXICON






The language of innovated is through the adaptation of Greek words or Jewish (loans), the change of meaning of Latin words already on the model of the corresponding Hebrew or Greek words (casts), the invention of new words (neologisms)






a) Loans






These are mainly grecism. They had already spread in the Archaic period, the period of Scipio, but later learned the language designed to avoid them, while the sermo familiaris continued to cultivate and distribute them. The grecism were chosen by Christians to denote concrete entities. More rare Judaism (through the greek of the New Testament).






1) grecism


• agape, indicates the non-greek abstract concept (to indicate "love" was used dilectio, neologism lexicology, or caritas, semantic neologism), but the "banquet"


• anathema


• angelus nuntius preferred, term compromise with the pagan reality


• apostate in place of fugitive and transgressor, missing terms of specific


• apostolus missus instead of


• Baptisma


• catechumenus instead of auditor


• clerus instead of ordo


• diaconus


• episcopus, instead of antistes


• evangelium


• martyr, instead of testis


• Paradisus


• Psalmus


• priests


• epiphany is a loan from the second hour. S. Augustine also uses manifested


• Monacus


• monasterium


• orthodoxus






2) Judaism


• Gheen "hell"


• satanas


• Pasca, gr. πάσχα










b) Football






1) Single words


• adversarius advorsarius and shows the devil


• transitive becomes blessed with the meaning of "blessing", "consecrate", "invoking divine favor" to someone, hence Benedictio, gr. εὐλογία


• caritas "love" in a Christian gr. ἀγάπη


• dear, carnis, "flesh" as opposed to the spirit


• Confiteor "confess" sin (Confiteor sin). Confessio and the place of martyrdom. Confiteor acquires the meaning of "praise"


• consubstantialis, gr. ὁμοούσιος


• I neologism syntactic also "believe in"


• create "create out of nothing"


• dominus "the Lord"


• fides by "believe in something" " believe the announcement "


• gentes, gentiles from" people "to" pagans ". Even the term pagan had a pejorative and antithetical value: as opposed to the populus Romanus, the gentes were barbarians. Remains the same negative connotation in the Latin Christian.


• gratia from "please", "understanding" to "God's kindness," "saving power". In the plural, gratiae = "gifts of the Spirit."


• lavacrum from "bath" to "baptism"


• mundus indicate the earthly world as opposed to the Spirit


• oratio from "speech" on "prayer". The term was too precatio compromise with pagan worship.


• paenitentia by "repentance" ends to indicate the feeling of inner conversion that leads to reject sin. It also means "the sacrament of penance" and "punishment".


• paganus assumes the meaning of "non-Christian" as early as the fourth century


• passio "Passion of the Christ"


• pax means peace between the state and church, between God and men


• praedicatio, gr. κήρυγμα


• redeems redemptio to "pay the ransom" to "redeem us from sin"


• egeneratio by Regener, gr. παλιγγένεσις


• esurrectio from Arise, gr. ἀνάστασις


• Evel "remove the veil of divine truth" from which the new word lexical revelatio


• evelatio by Revel, gr. ἀποκαλύπτω


• acramentum opposed to the mysterium grecism


• aeculum from "generation" to "secular world"


• alus "salvation" spiritual


• criptura "sacred text"


• sermo and verbum is used to make the greek λόγος, although the ratio would have been more appropriate term. In the area prevails Italic verbum elsewhere sermo. Tertullian prefers sermo; Cipriano, In his works, use only sermo, but when he cites biblical passages transcribed verbum.






2) Links to two words


• ignis aeternus indicates the hellfire


• Catholica fides


• secunda Nativitas "rebirth" Christian


dies Iudici • "Doomsday (Universal)" above (see Cicero) indicates the day of discussion a case in court


• Spiritus sanctus






c) Neologisms






For abstract terms is not given to grecism, but he stimulates the production of new words in Latin. However, the greek always provide the model.






• greek apostolatus neologism created on the model by adding the Latin suffix. Other examples: episcopatus, blasfemator.


• carnalis, carnalitas, carnaliter. The model by σαρκικός σάρξ


• incarnor, embodied


• dilectio by diligo in the sense of "loving" Christian


• sinner


• Salvatore self against conservatives


• spiritualis from spiritus, modeled on the greek πνευματικός the πνεῦμα