the moment of martyrdom has to do with a body that lives.
One of the approaches that living bodies between them and equalises them is the sharing of physical pain : men, women, children, dogs, horses and others are united by the perception of pain is a major sensitive events that an individual can try. This is the suppliziante or the torturer knows.
In martyrdom thus contribute at least two identical in pain: the martyred knows that the torturer is well aware of the pain that is causing and, for this reason, sees no way out and in most cases surrenders , knows that the torturer and the tortured, suffering is about to give precisely that awareness.
But the bodies are differentiated for at least two reasons: the difference in power and the use of tools.
Both elements are interconnected as tools for use I have the power to do me and this power comes from a political authority that gives me the authority and a material that is the use of instruments of torture. In addition, the Distance tool bodies and, in this case, sets them apart: the one holding the tongs, the other feels their meat tongs.
tool divides, it produces more pain, justifies and removes responsibility. Create space between the hand of the torturer and the tortured flesh, multiplies the force imposed on the Executioner, justifies the pain as something caused by the instrument and, thus, no liability one who handles it.
spoke at this point why that moves the will or the Executioner that substantiates the tortured: the Executioner who already uses a tool to move away from its object is itself an instrument of a higher-level power to him, which is the power of the ruler or lord. He thus becomes the tool that maintains the integrity of the law on which the sovereign power itself. Historically, in fact, capital punishment was precisely the function of consuming the terrible vengeance of the prince's body who had dared to contravene its laws by questioning its empire. (This element of vengeance of power is maintained to this day, despite the change in patterns of transactions).
The deresposabilizzazione is thus two-fold by the administration of the penalty: the Sovereign Order, but is not running, the Executioner runs, but does not decide to act.
And then there's the will of the tortured that even in this case is two levels: a basic level we find that the body receiving the punishment and that it receives because of his desire to remain still in error or in the rightness of their convictions; at a higher level, we find the counterpart of the gentleman with the Executioner, namely, the mystics, God Will supporting the superior will of his witness of faith.
Remember that, in almost all of the mystics, who have been martyred or not, is present as a leitmotif of disinvestment on the body for the benefit of the spirit in order to save the soul can be put into play its image in varying degrees by passing 'abstention of food deprivation of all comfort to the ultimate sacrifice.
Returning to the instrument, a more detailed discussion can do it for the arrow as an instrument of martyrdom.
The arrow to the extreme distances but, with the aim of the act, increase the participation of the arc is focused on a point and its intensional runs with the dart body. However, it remains always a factor in the distance, plus factor here, that comforts the soul of suppliziante already when the arrow is still in flight. Am I not to produce pain or death, is something that does not belong to me one more time I shot, and that if God wished could deviate from its trajectory.
The arrow also like the sword, has a function penetrating the flesh of the tortured it is a double act of sadistic domination and hunting: hunting, states that at some point in life, a man can be seen granted the fun and pleasure of being entitled to do what they normally would not permit that is to kill another man. As a rule, the act of can freely dispose of a body must be characterized as symbolization and the dramatization of a sexual act in which the roles are well defined between a ruler and acts penetration and who is passive and suffers a view, of course, a patriarchal thinking . The arrow is the fetish of the phallus, as the sword (the man who kills the woman as a psychodrama of penetration: the cases of femicide taking place in contemporary society are to some extent, and the final form of definition of ' abuse male on a female body, the act last action of the power of a body on a body. It is no coincidence that most of the killings of women, the murderess is a former husband or partner or a man who refused to act on the body of the woman's ultimate act of penetration through the appeal to the white).
the moment of martyrdom has to do with a body and not a saint. Holiness comes later, as a man that is said.
There may be reasons for the sanctification and one of these reasons is that the man or the woman in question has undergone the punishment due to the firmness of his convictions that the suppliziante was unable to graze even passing them to the sword (or arrowhead).
However, if we stop this only justification for holiness we can see that other people can be called saints although it had: the healers and midwives in the Middle Ages who were tortured and burned alive because of their beliefs would be possible holy, to sanctify them except that would be the same Church that has doomed .
Holiness, then, is recognized only between those who put their ideas and the dominant one's own body as the last bastion, as if the body could stand as the defender of thought, a thought, however, due to the Christian / Catholic .
to think that way we do a disservice to the body. We do this because it would deprive ourselves of this opportunity to be same thought and make it even more titanic his martyrdom is the body that saves itself by showing that even the fear of annihilation can just move him from a certain conviction or conduct and the agent is ultimately annientemento the loser, because it was able to bend and was cotretto to expunge from life in the most painful way possible and vindictive.
In conclusion, from a purely practical point of view, the torture of the saint is not different from the punishment of the condemned to death, since even the first is a death sentence even for ideological reasons. Power has only one way of speaking, one way to enforce its own laws and that the application of sentences in various shades and is totally indifferent to the morality of the offender, no matter who is a murderess, or a saint.
The martyred, in its aspect as a sacrifice on the altar of God, is attributed by those who later part of the cultural reference of the martyred, his moral community, which has historically always victorious. The fact that you had to be hagiographies of saints and martyrs filthy stories of witches we see clearly who won this match.
I recall that the death penalty for the Vatican City was not applied since 1967 in the pontificate of Pope Paul VI, however, was expunged from the Law fundamental that state only 12 February 2001 by Pope John Paul II. In June 2004 the then Cardinal Joseph Ratzinger, in a letter to the Archbishop of Washington and the President of the Confederation of Bishops of the United States, said that [...] may still be permissible to have recourse to the death penalty.
Without interpretations of hand, however, any final action against a body would have no raison d'etre in a world that denies the body the soul or for the benefit of the law and the law are the two core key concepts through which the power in all its forms has continued to this day and time to breed in the same dynamics oppressors.
San Sebastian is a victim of this double power: his body was killed, mutilated and thrown into the sewer at the behest of the law of Rome and his body has been exposed as the highest expression of self-sacrifice in favor of the soul.
F. Alessandro Motta
0 comments:
Post a Comment