Martyrdom and Identity: The Self on Trial - download pdf or read online

By Michael P. Jensen

ISBN-10: 0567526283

ISBN-13: 9780567526281

What does Christian martyrdom let us know approximately being a self? I argue that Christian martyrdom offers a coherent and compelling narration of the self when it comes to the narrative of the existence and loss of life of Jesus Christ: a story that orients the self in desire in the direction of the nice and turns the self in the direction of reputation of and sacrificial provider of different selves. In dialog with writers akin to Salman Rushdie and Charles Taylor and caused by way of T.S. Eliot's homicide within the Cathedral, I express that Christian discipleship isn't the course of creating oneself securely, or pursuing the nice made attainable via collaboration with earthly strength, or making oneself an id via motion based on a few excellent, or looking earthly or heavenly renown, yet is quite narrated within the mild of the adventure of pierasmos (temptation/testing) and as regards to God's windfall.

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New PDF release: Martyrdom and Identity: The Self on Trial

What does Christian martyrdom let us know approximately being a self? I argue that Christian martyrdom presents a coherent and compelling narration of the self by way of the narrative of the existence and demise of Jesus Christ: a story that orients the self in desire in the direction of the great and turns the self in the direction of popularity of and sacrificial carrier of alternative selves.

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By contrast, Rushdie celebrates ‘newness’: the constant crossing and recrossing of boundaries that themselves ought to be considered permeable rather than fixed. 64 There is a rather slipshod application of the term ‘postmodern’ here: Rushdie’s ‘postmodernism’ is more a matter of his narrative style than anything else. However, Aghapour is right to note Rushdie’s emphasis on the individual’s struggle to self-identify against the pressure to conform to some brute, fixed notion of a group identity.

On the other hand, Saladin develops his identity through a process of responding to the world as he encounters and experiences it. For Rushdie, then, the individual’s personal struggle to build his or her identity is preferable to the more straightforward reliance on traditional, 54 Salman Rushdie, ‘In good faith’, in Imaginary Homelands (London: Granta, 1991), pp. 393–414 (p. 394). ’ 33 religious categories. Gibreel’s receptiveness to the transcendent – his ‘faith’, we might say – isolates him from reality with catastrophic results.

39 This vehement response to Rushdie was reaffirmed in July 2007 after he was awarded a knighthood. 41 However, it would be a mistake to characterize Rushdie as merely an anti-religious zealot. 42 Rushdie is witness to a world in which personal and communal identities are constantly shifting against a backdrop of massive and rapid historical, cultural and political change. The drawing of borders on maps has enormous – sometimes enormously destructive – consequences for individuals on the ground and how they identify themselves (the partition of India described in Rushdie’s Midnight’s Children43 being but one example).

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Martyrdom and Identity: The Self on Trial by Michael P. Jensen


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