lekker zomersoepje van courgettes pompoenen & look


Het blijft dus,
zowel letterlijk als figuurlijk,
een zeer boeiende zaak wat mensen allemaal wel niet hebben uitgehaald
met bepaalde woorden en begrippen zoals
"G D",
hemel/hel, schepping/eindoordeel, liefde en
haat, psalmen & profeten, Yehosjoea/Yesjoea/Yesjoe ha Natsri
aka haMasjiach, Sjapo &
de evangelies
...

Wat mij betreft
mag/kan 'n ieder erin zien
wat je ook maar wil
als je anderen maar niet tracht te dwingen
tot datzelfde geloof of verhindert hun zegje te doen
over wat zij ergens
al of niet zelf
van vinden.
Ik blijf 't liefst
heen en weer reizen
tussen al die tijden, plaatsen,
mensen & hun/onze {!}
veranderingen?!

Clement
writes in good rabbinic fashion:
"For He, in a way, bids us take care of ourselves. But he
who disobeys is rash and foolhardy. If he who kills a man of G d
sins against G d, he also who presents himself before the judgment seat
becomes guilty of his death & such is also the case with him who does not avoid persecution,
but out of daring presents himself
for capture.
Such a one,
as far as in him lies,
becomes an accomplice in the crime of the persecutor.
And if he also uses provocation, he is wholly guilty, challenging the wild beast.
And similarly, if he afford any cause for conflict or punishment, or retribution or
enmity, he gives occasion for persecution!"
He could be echoing Rabbi Yose ben Kisma?!
Thus
Clement of Alexandria [before 215]
was the writer who showed most moderation in his polemics with the Jews.
In our view he uses books written in Greek in his own time by Jewish scholars with whom he had contact. In contrast to Clement, Tertullian represents the conviction of the Latin Church:
however, oddly, at other moments, it is precisely this scholar who is represented
as having the deepest connections with Judaism; the trope of such connections is, it seems,
quite protean, and therefore needs much more careful and nuanced articulation and documentation;
this is thus also a large part of the projected larger research projects
for which these case studies in martyrology
& their modern equivalents are intended as program:
our experiments, as it were, with their first fruits and future developments,
if possible & thus continued?!!
If,
for Clement,
martyrdom was one
means of Christian fulfillment
and not to be actively sought or provoked,
for Tertullian, martyrdom was
the only sure means
to salvation?!
There are only martyrs in Perpetua's vision of heaven:
Tertullian's view is so closer to that of Rabbi Hanina, who actively provoked
the Romans to martyr him, & even closer to that of Rabbi Akiva, whose story we have already met before?
He proclaimed that being martyred was the
ONLY
way to fulfull the commandment to
"love the Lord with all one's soul!"
Rabbi Akiva's view became very problematic through the Jewish Middle Ages,
wherein enthuisiasm for martyrdom {at least in Ashkenaz ~ Northern Europe}
became zo great that it proved a very positive danger to Jewish existece!

In response, various Rabbis
articulated other interpretations of the commandment to
'love the Lord with all one's soul!'
replicating, in effect, the interpretations of Christian Gnostics.
Some's penchant is to identify strongly the Tertullian,
North African tradition with a kind of Judaistic,
Maccabean archaizing
versus the more civilized, Platonic East,
but there are also other ways to think of this.
Of course, it is not impossible at all that Tertullian
had contact with contemporary Hebrew traditions
as well! The question of Tertullian's "Judaizing" is
one that requires also much further research and reflection!
One could hypothesize tentatively
that the Greek tradition of cunning,
METIS,
as a value, versus Roman supreme value of
VIRTUS
is at play here, thus suggesting once again the enormous concolutions
of cultural multicausation, Hebrew, Greek, and Roman, int the production of the multifold discourse
of martyrdom.

One is reminded once more
of Cicero's
'slippery ways of Greeks & Asiatics!';
there were prominent Romans, such as Tacitus,
who seem opposed to the notion of death for
'libertas'.
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31 jul 2008 - bewerkt op 31 jul 2008 - meld ongepast verhaal
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