Constructing the Semiotic Square

The semiotic square is an acclaimed tool for analysing multifarious narrative discourse¹⁷⁷. It is a structural platform for constructing, comparing and contrasting the narrative elements are involved in the interpretation of the chosen pericope. From the above analytical reading of the pericope, we could construct the narrative hold in the following square.

177 The other form of semiotic square is suggested in Wegner, see: WEGNER, 2012, p. 311-313.

3.7.6 Narrative Analysis

By analysing the narrative sketch, we can better understand the aspect of actions that sequentially guide the entire narration¹⁷⁸. The pericope is permeated by acting agents, Jesus and the disciples, and their diverse pragmatics. Schematically the nodal points in each phase of narrative segment develop the course of action towards the determined goal of loving one another and of becoming beloved disciples of Jesus.

The above narrative plot visualizes the sequence of actions. The straight-lines indicate the chosen actions converging towards the determined goal. The dotted-lines indicate the possible choices diverging from the desired goal of action.

178 WEGNER, 2012, p. 314.

3.7.7 Rhetorical Analysis

Rhetoric is the ancient art of preaching and persuasion¹⁷⁹. It is not full of sound and fury, as the merely verbal eloquence of politics that signify nothing. It is not just informing the audience/reader, but motivating them in many ways. The Johannine CML (Jn 13,34-35) also contains a micro-rhetoric in the overall structure of macro narrative FD (Jn 13-17).

Contemporary rhetorical analysis basically engages in the study of three components, such as, ethos, logos and pathos, which bring out the theological and the ethical matters from the biblical narratives¹⁸⁰.

1) First, the “ethos” is all about establishing rapport and credibility with the audience/reader. The speaker’s character and his words are made clear that he is trustworthy and believable. Through the careful preparation in the BS (Jn 1-12), certainly Jesus’ life brings a credible witness for God’s love, and that Jesus is true master to guide his disciples in the believing catechism.

2) Secondly, the “logos” refers to the real core of the discourse, its emotion-charged arguments in the message. The farewell discourse of Jesus is charged with affective elements and agape, as love based on reason.

3) Finally, the “pathos” focuses on appealing to the deep emotions- love or hate, grief or joy, anger or pity, in order to embrace the arguments based on intellectual as well as affective ground. In the course of the farewell narrative, we can perceive that Jesus as rhetorician makes attempt to take over “ethos, logos and pathos” of the disciples through the new CML, that they hardly could resist his words.

3.7.8 Pragmatic Analysis

Pragmatic analysis studies the intentionality of the text¹⁸¹. It proceeds from the narrative plot of the pericope as analysed above. It takes into account the space-time, the interiority, the language, the values that are embedded in the narrative discourse. Rousseau describes the multidimensionality of texts by distinguishing the triple components: static, dynamic and dialectic in the communicating narrative process¹⁸². A communication is

179 WITHERINGTON, 2009, p. 6.

180 WITHERINGTON, 2009, p. 15.

181 WEGNER, 2012, p. 318.

182 ROUSSEAU, 1988, p. 37.

possible only if these three components are applied in a specific sequence. For this, the above analysis with regard to syntaxes, semantics and semiotics, is supportive; they can be synthetically grouped as in the diagram below.

Syntax is a semiotic distinction which describes the relation between signs; it is related to static components. The narrative plot articulated in the Greek form of the text (Jn 13,34-35) represents the static part for all ages. The semantic is a semiotic distinction which describes the relation between signs and their objects of reference; it is related to the dynamic components. Accordingly the narrative dynamics between Jesus and his disciples, right from the first century till today, continuously appeals to people of different languages and culture.

Thus, the semantics of the new CML would leave no stones unturned in the history of people who come in contact with Jesus.

Pragmatic analyses are semiotic distinctions that describe the relation between signs and their interpreters; it is related to the dialectic components. Evidently the disciples, who are the first audience and the active agents of the commandment of Jesus, get convinced from his effective act communicated in the pericope (Jn 13,34-35) through passion rhetoric and narrative discourse. And their practice forms the community in the embryonic stage which expands to the whole world through its pragmatics that can be systematized in the table below¹⁸³.

183ROUSSEAU, 1988, p. 31.

While responding to the question: “what the rhetorical narrative and pragmatic discourse/text has done with the audience?” the intentionality and the performativity can be studied through triple modes of pragmatics: first, the locution which convinces the listener by verbal act; secondly, the illocution which convinces the listener by non-verbal act; and thirdly, the per-locution which convinces the listener by realization of the specified intention.

3.7.9 Stylistic Analysis of Jn 13,34-35

Dionysius Thrax (199-100 B.C.) was a Hellenistic grammarian whose work, the Art of Grammar (τέχνη γραμματική), is dedicated to the study of accents or tones (τόνοι). Only through his contributions did his successors come to know the system of ancient Greek accentuations. The epigraphic texts and the manuscripts of the Sacred Scriptures, including the Johannine writings, had practically little accentuations. Everything was written in capital letters and there were no punctuation marks¹⁸⁴. Therefore, it is anachronistic to do exhaustive poetry analysis or musical composition of the pericope (Jn 13,34-35) from its source form.

Nevertheless, the stylistic appreciation can be seen on almost every page of the Sacred Scripture. The word order in Greek is much flexible and there are more possibilities for stylistic variations. The Johannine composition of the scripture is also abundant with poetical sensibilities that are worth analysing. A rhyme in Semitic language is a valuable tool for memorization. The rhythmical speech in Jesus’ words is most commonly recorded in the Gospels. And so, the stylistic characteristics are applicable to the Johannine Greek Text (Jn 13,34-35). When spoken or read loud it is felt to be rhythmical¹⁸⁵.