from scratch to batch: als hier 'n pot met bonen
staat
{en daar 'n pot met brij}
"De eerste
joods-christelijke
eeuwen"
The converted
Jewish women of the Didascalia
openly claim that they are not allowed to study Scripture
when they are menstuating, suggestive at least, of the possibility
that their practice represents another, the one that the Tosefta speaks against,
and that we thus have some real evidence that at least some Jewish women did study Torah
[a.s.o.] in antiquity. The Didascalia, it should ne emphasized,
is almost contemporaneous
with the Tosefta.
This is surely
the other side of the coin.
It nevertheless remains the case that Perpetua,
Thecla, Agnes, and Eulalia paved the way for Hildegard, Julian, and Theresa,
all of whom, in medieval Jewish society, would have been only 'someone's [daughter]
wife & somebody's mother.
They
also could have been
prominent businesswomen,
like Glikl, or our great-grandmothers,
but not [yet] abbesses, writers, theologians, or poets.
As has been written, "the decision to remain a virgin and
to renounce marriage and the world did provide some virgins
with an opportunity to pursue intellectual and spiritual activities
which would otherwise have been unavailable to them! Especially among
educated aristocratic women who wished to pursue a life of study,
the life of ascetic renunciation was the only
institutionally established means
of pursuing intellectual work!"
It is not entirely surprising,
therefore, that Cher's American Jewish daughter, Charlotte,
might have fixed on Perpetua as a heroine and model of female self-realization.
[Daniel Boyarin in his Dying for God:
"In my previous work,
I referred to spiritual coverture in medieval
and early modern Judaism, in contrast to the economic
and sexual coverture of the general
European culture!"
It would seem, then,
to continue the conceit with which these chapters have all found their endings,
that in contrast to the dilemma of the trickster and the martyr, where the Christian text
seemed to feel it necessary to provide only one honored road, while the Jewish text left both ways open,
in the matter of the virgin and the bride, it is the Christian text that permits two life paths,
neither, of course, presenting anything like full autonomy for women,
while the rabbinic text firmly shuts the gate in front of perhaps
the only way available in antiquity for females
to achieve any measure of spiritual or
intellectual autonomy at all!
Rabbinic Judaism and Christianity
thus can perhaps be most richly read as complexly related subsystems of one religious polysystem,
well into late antiquity and even beyond?!
I am inspired here,
as frequently before, by the words of Mieke Bal!
"Dichotomies have two inevitable consequences:
They subsume all relevant phenomena under only two categories,
thus restricting the possibilities and paralyzing the imagination, their centripedal quality.
And they turn hierarchical, shedding off ne pole as negative in favor of the other,
which needs to establish its value,
their centrifugal quality!"
SUCH
is the dichotomy
between a reified Judaism and a reified Christianity.
Unsettling this binary opposition and upsetting the almost ineluctable invidiousness
accompanying dichotomies is thus not only a matter of rectifying the historical record,
but also mobilizing new ways to imagine and conceive of well-knows texts and cultural events.
Boyarin will conclude his book [Dying for God: martyrdom and the making of Christianity and Judaism]
with a case-study application of this principle with regard to the religious discourse
that is his primary theme, the discourse of martyrology.
Een
duidelijk ander
geluid dan dat van de islamistische heks
die onlangs bekend werd [na haar arrestatie]
als 'de moeder van de martelaren' omdat zij tientallen {of honderden?}
jonge mannen & vrouwen in hun 'marteldood'
naar 't 'paradijs' zond door
middel van bomgordels
& aanverwante
'toverkunsten'
...
{en daar 'n pot met brij}
"De eerste
joods-christelijke
eeuwen"
The converted
Jewish women of the Didascalia
openly claim that they are not allowed to study Scripture
when they are menstuating, suggestive at least, of the possibility
that their practice represents another, the one that the Tosefta speaks against,
and that we thus have some real evidence that at least some Jewish women did study Torah
[a.s.o.] in antiquity. The Didascalia, it should ne emphasized,
is almost contemporaneous
with the Tosefta.
This is surely
the other side of the coin.
It nevertheless remains the case that Perpetua,
Thecla, Agnes, and Eulalia paved the way for Hildegard, Julian, and Theresa,
all of whom, in medieval Jewish society, would have been only 'someone's [daughter]
wife & somebody's mother.
They
also could have been
prominent businesswomen,
like Glikl, or our great-grandmothers,
but not [yet] abbesses, writers, theologians, or poets.
As has been written, "the decision to remain a virgin and
to renounce marriage and the world did provide some virgins
with an opportunity to pursue intellectual and spiritual activities
which would otherwise have been unavailable to them! Especially among
educated aristocratic women who wished to pursue a life of study,
the life of ascetic renunciation was the only
institutionally established means
of pursuing intellectual work!"
It is not entirely surprising,
therefore, that Cher's American Jewish daughter, Charlotte,
might have fixed on Perpetua as a heroine and model of female self-realization.
[Daniel Boyarin in his Dying for God:
"In my previous work,
I referred to spiritual coverture in medieval
and early modern Judaism, in contrast to the economic
and sexual coverture of the general
European culture!"
It would seem, then,
to continue the conceit with which these chapters have all found their endings,
that in contrast to the dilemma of the trickster and the martyr, where the Christian text
seemed to feel it necessary to provide only one honored road, while the Jewish text left both ways open,
in the matter of the virgin and the bride, it is the Christian text that permits two life paths,
neither, of course, presenting anything like full autonomy for women,
while the rabbinic text firmly shuts the gate in front of perhaps
the only way available in antiquity for females
to achieve any measure of spiritual or
intellectual autonomy at all!
Rabbinic Judaism and Christianity
thus can perhaps be most richly read as complexly related subsystems of one religious polysystem,
well into late antiquity and even beyond?!
I am inspired here,
as frequently before, by the words of Mieke Bal!
"Dichotomies have two inevitable consequences:
They subsume all relevant phenomena under only two categories,
thus restricting the possibilities and paralyzing the imagination, their centripedal quality.
And they turn hierarchical, shedding off ne pole as negative in favor of the other,
which needs to establish its value,
their centrifugal quality!"
SUCH
is the dichotomy
between a reified Judaism and a reified Christianity.
Unsettling this binary opposition and upsetting the almost ineluctable invidiousness
accompanying dichotomies is thus not only a matter of rectifying the historical record,
but also mobilizing new ways to imagine and conceive of well-knows texts and cultural events.
Boyarin will conclude his book [Dying for God: martyrdom and the making of Christianity and Judaism]
with a case-study application of this principle with regard to the religious discourse
that is his primary theme, the discourse of martyrology.
Een
duidelijk ander
geluid dan dat van de islamistische heks
die onlangs bekend werd [na haar arrestatie]
als 'de moeder van de martelaren' omdat zij tientallen {of honderden?}
jonge mannen & vrouwen in hun 'marteldood'
naar 't 'paradijs' zond door
middel van bomgordels
& aanverwante
'toverkunsten'
...
04 feb 2009 - bewerkt op 04 feb 2009
- meld ongepast verhaal
Log in om een reactie te plaatsen.
- O 23 apr 2026 Onder hen was ‘n man
- O 23 apr 2026 Maar het volk kon zich onmogelijk schuldig voelen
- O 23 apr 2026 26 Herodes de Grote werd opgevolgd door zijn zoon
- O 23 apr 2026 25 Ook Herodes was dus overduidelijk onberekenbaar
- O 22 apr 2026 RomeinenEdomietenHerodesJodenOorlogen&Bezettingen?
- O 22 apr 2026 Rondom ‘t begin v/d huidige jaartelling vormden de
- O 22 apr 2026 De Partij Der Farizeeën ontstond rond het jaar 120
- O 22 apr 2026 Uiteindelijk keken de Sadduceeën nu nauwelijks nog
- O 21 apr 2026 24 De partij der Sadduceeën vond haar oorsprong in
- O 21 apr 2026 23 Na ‘n lange ontwikkelingsperiode ontstond er om
- O 21 apr 2026 In 168 BC plunderde Antiochus de Te{m}pel in Yeroe
- O 21 apr 2026 Rond ‘t jaar 180 BC/VC was ‘t Grieks wereldrijk al
- O 20 apr 2026 22Griek Maccabee Jood Sadducee Farizee: Christenen
- O 20 apr 2026 Toen Ezra in Yeroesjalayiem arriveerde was de re-
- O 20 apr 2026 21 Ezra en het Houvast voor de Joden? In Babylonië