slaap zacht: droom zoet & tell us all about it ...


Once more,
the notion that we can hardly,
if at all,
separate "Jewish" from "Christian" elements and innovations
in discourse and practice
is strongly borne out?

Furthermore,
if this is the practice that Jason refers to,
we would have a common early source for both the Christian version of the nomen
as the central act of the martyr and the later non-Christian Jewish version
of the confession of the
Shema
in this role.

It must
be emphasized
that in 2 Maccabees
it certainly does not play the liturgical,
narrative, or ideological role that it plays in both later Christian
and rabbinic martyrology.

The confession
is not the final and definitive act of the martyr's like,
so at best we perhaps find here the nearly inchoate beginning of an idea
that was to become the crux of martyrology later on,
when the confession of identity,
"Christianus sum"
or
"Hear O Israel,"
respectively (Polycarp and after,
and Akiva and after),
would be the central and crucial moment
of the martyr act.

Indeed,
as was pointed out by some,
the prohibition on confessing the name
is not connected with the actual martyrdoms
of the 2 Maccabees narrative
at all!

It is
not mentioned
as an element in the martyrology of Eleazar
or of the woman's
seven sons.

They
gloss it,
therefore, as meaning simply
that "Jewish culture was
completely forbidden!"

So
we continue
to find several explanations intriguing,
if not 'proven.'


In feite
komt 't erop neer
dat 'n mens behoefte heeft aan eigenheid,
eerlijkheid, oprechtheid
& echtheid?

We
hebben typisch
een onuitputbare neiging
tot ontdekken, beschrijven, analyseren,
beproeven &
uittesten!

Of
ons leven
nu kort is
of lang, mannelijk{er} of
vrouwelijk{er}, armer of rijker:
het gaat in de kern van de zaak om
de {h}erkenning van {on}macht,
tederheid, vervolmaking ondanks
alle tijdelijke
restricties.
18 mrt 2009 - meld ongepast verhaal
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Asih, man, 80 jaar
   
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