This essay begins with a phenomenological outline of the interchangeability of the terms ‘form’ and ‘matter’, and the transitivity of their relationship in metaphysics and aesthetics, when placed in the context of linguistic deconstruction. It then argues for an operative, rather than resultative, approach to ‘form’, pointing out that in a created cosmos created minds only ever approach substantial (metaphysical) forms by making use of language, i.e. by inventing linguistic forms. From there, the argument turns to the special language of the Scriptures, when read both in their historical relativity and as vehicles of the transcendent divine Word, and explores the analogy between the paradoxes of the matter-form pair and several features of the Scriptures, such as the Möbius strip-like enunciative structure, in which human and divine voices are reciprocally interwoven. Christ, the principle of the unity of the divine and human voices of the Scriptures, appears as the source of all the analogical instances of the transitivity and reversibility of form-matter duality. Even more profoundly than his restoration of the signum, Christ re-establishes ‘form’ in its interaction with ‘matter’.

中文翻译：

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形式的语言、语言的形式和诗意的基督

本文首先对术语“形式”和“物质”的互换性以及它们在形而上学和美学中的及物关系的及物性进行了现象学概述，并将其置于语言解构的背景下。然后，它主张对“形式”采取操作性而非结果性的方法，并指出在创造的宇宙中，创造的思想只能通过使用语言（即通过发明语言形式）来接近实体（形而上学）形式。从那里开始，论证转向《圣经》的特殊语言，当以历史相对性和超验神圣话语的载体来阅读时，并探讨物质-形式对的悖论与《圣经》的几个特征之间的类比，例如莫比乌斯带状的陈述结构，其中人类和神的声音相互交织。基督，圣经中神与人声音统一的原则，似乎是形式与物质二元性的及物性和可逆性的所有类比实例的根源。比他对符号的恢复更为深刻的是，基督在与“物质”的相互作用中重新建立了“形式”。