Structuralism
...onic/diachronic, language-system (langue)/language in use (parole), signified/signifier, and syntagmatic/associative. The particular study of the language systems, parole verses langue, and the study of the linguistics as being evolutionary has changed to now become the study of a text at a particular exact moment in time. This obvious in showing that no outside forces can be used other than what is given because to the structuralist, those outside things do not exist. This results in a concern with its text in its canonical form and not with any historical antecedents. Syntagmatic and associative relationships can be illustrated on the level of words and sentences related to discourse. Syntagmatic are relationships within the discourse. Words get receive relations based on the linear language in discourse because they are linked together. With syntagms, a term gets its value because it stands in opposition to everything that comes before it, follows it, or both. To put it in a nutshell, syntagmatic relationships help define a word. Within the context of words, and comparing words around it, syntagmatic relationships are found to be very important in defining a word. Associative relations or structures are those that are outside of the discourse. Instead of being based on linear language like syntagmatic relationships are, they are embedded in the memory which results in diverse relations. McKnight uses the example of the word teaching. With teaching words that come to my mind are student, teacher, material, educate, relationship. Student, teacher, educate, etc. help define teaching, but in the same way teaching defines those words, fill in a definition, and gives it identity. From Saussure’s theories, that when you select a specific word in a sentence, there are certain associative structures that must accompany it. Also, a specific word only has value and truth in a sentence when it is in relation to the sentence as a whole.In a group of sentences or paragraphs, a sentences or a sentence must carry out the same function that a single word does within a sentence. Therefore, syntagmatic relationships and associative relationships become more involved and comprehensive with larger sentences and groups. We will now attempt to bridge these topics of structures into a practical analysis of Romans 12:1-8. The author, noted to be the “apostle Paul” in 1:1, starts these verses with urgency, “I beseech you therefore, brethren, by the mercies of God.” It must be noted that in 9:15 that God “has mercy on those he desires.” In 9:22-23, the author notes that it was through “vessels of mercy” that he “showed his glory” over wrath. “By the mercies of God” notes back to these verses showing us that it was by his choice to “deliver us from wrath” that he “showed his mercies” and we are able to “present ourselves.” The idea of presenting our bodies is congruent with that of 6:13 where the author notes to “give yourselves completely to God” and to “use your whole body as a tool to do what is right for the glory of God.” The author begins a series, or list, of verbs to explain his idea of how we “present our bodies.” First, as a “living sacrifice.” “Living Sacrifice” can be defined using syntagmatic structures within the text. The term “living” acts as a pillar to hold up the meaning of “sacrifice” which acts as a roof. The roof could not stand without the pillar yet, if there were no roof, what is the point of having a freestanding pillar? In the phrase “living sacrifice” we need both terms to have meaning. However, the phrase cannot be understood as associative structure through our definition of structuralism because we cannot find meaning outside of the text. While it is very easy to find meaning in this type of structure, with further investigation we see that the phrase “living sacrifice” is more of an exemplified idea. In saying that he “beseeches you”(KJV) or “urges you”(NIV) he is urging the audience, noted to be those “in Rome” in 1:15, to offer themselves into his “idea” of worship, which would be that individuals act of worship. Not only are we to “present our bodies a living sacrifice,” but they are to be “holy” as well. A holy, offered, body for spiritual worship is one that is pleasing to God and fits perfectly in his will. Lastly, along with being “a living sacrifice” and a “holy” sacrifice, it must be a sacrifice “acceptable to God.” What is acceptable to God is the act as brothers of “offering our bodies as living sacrifices.” All of these ideas of how to present yourselves come together to form, in the authors view, “your spiritual service.” The author continues with his idea of how we should worship and says, “be not fashioned”(KJV) or “be not conformed of this world”(NIV). To be “conformed” is to be “of this world.” As noted in 3:9, to be of the world is to be brought “into judgment before God.” Instead of being “conformed,” the author tells us that we are to be “transformed by the renewing of your mind.” This brings out another form of structuralism known as binary opposition. When you don’t conform you transform, allowing your mind to be “renewed”(KJV) or “changed” (NLT). The author notes that all of this is done so you “may prove what is good and acceptable and the perfect will of God.” Gods will is found in understanding the need for your mind to be transformed, constantly changed, and not turned over to the world, which only receives God’s judgment. The author makes a proclamation of his idea of worship. “For I say, through the grace that was given to me.” Because of the author’s actions upon being transformed, his understanding of Gods will, and by him performing spiritual service, he receives grace. This grace that he has received gives him authority to speak what he is about to proclaim. He continues, “to every man that is among you, not to think of himself more highly than he ought to think, but to think as to think.” Another translation says, “but to think soberly.” This again is a binary opposition parallel with pride and humility. If you are conformed, you are not sober, but drunk in the sin of this world. If you are prideful, you are of the world. If you are prideful, or “think more highly than you ought to think,” you are drunk in the sin of this world. Yet, if you are humble, your mind is clear of all drunkenness and able to be transformed into a renewed mind. In this sober mind, the author says, it is “according as God hath dealt to each man a measure of faith.” The level of faith is dependent upon each believer’s level of spiritual sobriety, which is dependent upon our act of worship and the idea of living sacrifice. The extent that you are willing to perform the duty of living sacrifice is how God deals your “measure of...