As no life ever will,
An infinite canvas to fill,
A slowly grinding mill
With infinite time
To kill.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
Saturday, April 18, 2020
The Stars Move Slowly
The stars move slowly, but stand not still
As no life ever will,
An infinite canvas to fill,
A slowly grinding mill
With infinite time
To kill.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
As no life ever will,
An infinite canvas to fill,
A slowly grinding mill
With infinite time
To kill.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
Friday, April 17, 2020
82,000 Visits and Future Surprises
We have now, my loyal readers, passed the milestone of 82,000 visits to this writing and photography blog. I say "writing and photography," rather than just "poetry," because the poetry and the photography have become inseparable, and they are now accompanied by more and more prose pieces. At the same time, the milestones are coming faster and faster, partly because of wholesale collecting of the blog entries in several countries, for what purpose I don't know.
One thing about this blog is that you never know what is coming next. Actually, neither do I, but I try to keep up as best I can.
As always, thank you for your continued interest and enthusiasm. Merci, gracias, obrigado, wadó, ꮹꮩ.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
One thing about this blog is that you never know what is coming next. Actually, neither do I, but I try to keep up as best I can.
As always, thank you for your continued interest and enthusiasm. Merci, gracias, obrigado, wadó, ꮹꮩ.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
Wednesday, April 15, 2020
Our Dignity (+fr, es, pt)
Our dignity, should we have any,
consists in other
than apparel,
which is irrelevant.
Notre dignité, si nous en avons,
consiste en d'autres
que l'habillement,
ce qui n'est pas pertinent.
Nuestra dignidad, si es que tenemos,
consiste en otro
que la ropa,
que es irrelevante.
Nossa dignidade, se tivermos,
consiste em outro
do que vestuário,
o que é irrelevante.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
consists in other
than apparel,
which is irrelevant.
Notre dignité, si nous en avons,
consiste en d'autres
que l'habillement,
ce qui n'est pas pertinent.
Nuestra dignidad, si es que tenemos,
consiste en otro
que la ropa,
que es irrelevante.
Nossa dignidade, se tivermos,
consiste em outro
do que vestuário,
o que é irrelevante.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
Commentary on the Teachings of Rabbi Yeshua XIII - Mt. 28:19-20
"Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit,
teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."
These words, known as the Great Commission (hereinafter GC), constitute verses 19 and 20 of chapter 28 in canonical, Greek Matthew. But did Rabbi Yeshua ever say them? I think not. Let's look at some pros and cons.
Pro: 1) The GC is present in all the Greek manuscripts that have survived..
Con: 1) If the baptismal formula in verse 19 is trinitarian, rather than simply triadic, it is anachronistic. Trinitarianism did not get the stamp of approval from the institutional Church until 381 CE (First Council of Constantinople).
2) Church historian Eusebius, in the fourth century, knew of a shorter, presumably older, ending to the Gospel of Matthew. Its approximate translation:
"Going out, make disciples of all the nations in my name, teaching them to keep all the things that I have commanded you."
This earlier ending , as pointed out by George Howard, also appears to be reflected in some writings of Justin Martyr and Hermas.
3) Also as pointed out by George Howard (in his 1995 book, HEBREW GOSPEL OF MATTHEW, p. 194), Shem-Tob's Hebrew Matthew has an even shorter ending:
It should be mentioned that the trinitarian baptismal formula occurs in the Didache, a sort of catechism dating from the late first or early second century, in its seventh chapter:
βαπτίσατε εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος ἐν ὕδατι ζῶντι.
"Baptize in the name of the Father and of the Son and of the Holy Spirit in living water."
The Didache, or "Teaching of the Lord through the Twelve Apostles," is a very interesting document that had been lost, but was rediscovered in 1873 and first published in 1883. It appears to come from a Jewish Christian milieu, just as does the Gospel of Matthew. Unfortunately, the complete text is in only one manuscript, written in 1056 CE. Since the Didache appears to have closely followed Greek Matthew, and because we have it only in a late manuscript, the presence in it of the triadic/trinitarian baptismal formula doesn't really prove anything.
Text © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."
These words, known as the Great Commission (hereinafter GC), constitute verses 19 and 20 of chapter 28 in canonical, Greek Matthew. But did Rabbi Yeshua ever say them? I think not. Let's look at some pros and cons.
Pro: 1) The GC is present in all the Greek manuscripts that have survived..
Con: 1) If the baptismal formula in verse 19 is trinitarian, rather than simply triadic, it is anachronistic. Trinitarianism did not get the stamp of approval from the institutional Church until 381 CE (First Council of Constantinople).
2) Church historian Eusebius, in the fourth century, knew of a shorter, presumably older, ending to the Gospel of Matthew. Its approximate translation:
"Going out, make disciples of all the nations in my name, teaching them to keep all the things that I have commanded you."
This earlier ending , as pointed out by George Howard, also appears to be reflected in some writings of Justin Martyr and Hermas.
3) Also as pointed out by George Howard (in his 1995 book, HEBREW GOSPEL OF MATTHEW, p. 194), Shem-Tob's Hebrew Matthew has an even shorter ending:
לכו אתם
ושמרו אותם לקיים כל הדברים אשר ציויתי אתכם עד עולם׃
George Howard's translation:
19 Go
20 and (teach) them to carry out all the things
which I have commanded you forever.
The ending in Hebrew Matthew seems to me to be more likely than the others.
It should be mentioned that the trinitarian baptismal formula occurs in the Didache, a sort of catechism dating from the late first or early second century, in its seventh chapter:
βαπτίσατε εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος ἐν ὕδατι ζῶντι.
"Baptize in the name of the Father and of the Son and of the Holy Spirit in living water."
The Didache, or "Teaching of the Lord through the Twelve Apostles," is a very interesting document that had been lost, but was rediscovered in 1873 and first published in 1883. It appears to come from a Jewish Christian milieu, just as does the Gospel of Matthew. Unfortunately, the complete text is in only one manuscript, written in 1056 CE. Since the Didache appears to have closely followed Greek Matthew, and because we have it only in a late manuscript, the presence in it of the triadic/trinitarian baptismal formula doesn't really prove anything.
Text © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
Tuesday, April 14, 2020
He Lives in Light (+Udugi)
He lives in light,
and he is light.
atsvyai alenidohase ulvsada hawina,
ale atsvyai gesvase ulvsada.
ᎠᏨᏯᎢ ᎠᎴᏂᏙᎭᏎ ᎤᎸᏌᏓ ᎭᏫᎾ,
ᎠᎴ ᎠᏨᏯᎢ ᎨᏒᎠᏎ ᎤᎸᏌᏓ.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler ꮨᏺꭽꮅ.
and he is light.
atsvyai alenidohase ulvsada hawina,
ale atsvyai gesvase ulvsada.
ᎠᏨᏯᎢ ᎠᎴᏂᏙᎭᏎ ᎤᎸᏌᏓ ᎭᏫᎾ,
ᎠᎴ ᎠᏨᏯᎢ ᎨᏒᎠᏎ ᎤᎸᏌᏓ.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler ꮨᏺꭽꮅ.
Monday, April 13, 2020
To the Followers
To the followers
of the youth culture
I'm an anachronism,
but I do speak their language,
and they can go fuck themselves.
Aux adeptes
de la culture jeunesse
je suis un anachronisme,
mais je parle leur langue,
et ils peuvent aller se faire foutre.
Para os seguidores
da cultura jovem
eu sou um anacronismo,
mas eu falo a língua deles,
e eles podem se foder.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
of the youth culture
I'm an anachronism,
but I do speak their language,
and they can go fuck themselves.
Aux adeptes
de la culture jeunesse
je suis un anachronisme,
mais je parle leur langue,
et ils peuvent aller se faire foutre.
Para os seguidores
da cultura jovem
eu sou um anacronismo,
mas eu falo a língua deles,
e eles podem se foder.
Text and image © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
Sunday, April 12, 2020
More Thoughts on the "Ave Maria"
I have written about this before, most recently on September 13 2019. At that time, this was my ending paragraph:
In 1960, when I was reciting those Latin words and feeling twinges of discomfort about the "second part," I was not yet consciously a feminist. But I have consciously been one for almost forty-five years, and I will not accept the subtly nefarious actions of the Patriarchy just because the title "Saint" is affixed to the names of the perpetrators. If this makes me a heretic, then so be it.
The "second part," mentioned above, consists of these words:
sancta maria mater dei ora pro nobis peccatoribus nunc et in hora mortis nostrae.
In that earlier blog post I told how this second part of the prayer had been added in the sixteenth century, and said that it had always seemed separate to me, and that I had always been vaguely uncomfortable with it.
The reasons for my discomfort included:
1) "Mother of God" reflects a claim that Rabbi Yeshua never made, one which to a Jew is blasphemous.
2) The idea of Miriam praying to her male child sounds quite patriarchal.
3) The medieval characterization of humans as primarily sinners is poor psychology; a more positive description might lead to a more positive result.
4) That same characterization sounds like a control mechanism put forward by the patriarchal, institutional Church.
Yes, I'm a heretic (literally one who "chooses" what to believe and what not to believe), and not only because I'm a feminist.
Choosing what to believe and what not to believe is called critical thinking. It's very important, especially in these times when countless lies are told in order to obscure the truth, and the same lies are embraced by cultish followers.
I've said many times that it is important to understand the relationships among the Synoptic Gospels, and their intended audiences. It is important if we are to understand them correctly. I accept that the Gospel of Matthew has priority (see my earlier writings on the "Layered Matthew Hypothesis," and the "Synoptica" series). I also accept that the Gospel of Luke was mostly translated from Matthew (including Hebrew Matthew), for Greek-speaking Christians, and that the Gospel of Mark was written originally for the Latin-speaking Christians of Rome.
So it isn't really surprising that the only scriptural basis for the Ave Maria prayer (first part) is to be found in the Gospel of Luke, or that it reflects a non-Jewish theology and claims that Rabbi Yeshua never made.
Nor is it surprising that the institutional Church, itself extremely patriarchal in its outlook, would tack on a patriarchal "second part" of the prayer.
From the point of view of Christianity, I am definitely a "heretic," in its literal sense, and not only because of my feminism.
It is worth noting that, while the Pater Noster is reflected in Hebrew Matthew, the Ave Maria is only (and partially) supported in Luke (and the second part, not at all). The third prayer that Catholics say when reciting the Rosary, the Gloria Patri or Glory Be, reflects an all-male Trinity, which seems a biological impossibility. The trinitarian baptismal formula of canonical, Greek Matthew (Mt. 28:19) is not in Hebrew Matthew at all; it is a late addition. But at least in Hebrew the word for "spirit," רוּחַ, can be either male or female. So it should be, in saecula saeculorum. Amen.
Text © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.
In 1960, when I was reciting those Latin words and feeling twinges of discomfort about the "second part," I was not yet consciously a feminist. But I have consciously been one for almost forty-five years, and I will not accept the subtly nefarious actions of the Patriarchy just because the title "Saint" is affixed to the names of the perpetrators. If this makes me a heretic, then so be it.
The "second part," mentioned above, consists of these words:
sancta maria mater dei ora pro nobis peccatoribus nunc et in hora mortis nostrae.
In that earlier blog post I told how this second part of the prayer had been added in the sixteenth century, and said that it had always seemed separate to me, and that I had always been vaguely uncomfortable with it.
The reasons for my discomfort included:
1) "Mother of God" reflects a claim that Rabbi Yeshua never made, one which to a Jew is blasphemous.
2) The idea of Miriam praying to her male child sounds quite patriarchal.
3) The medieval characterization of humans as primarily sinners is poor psychology; a more positive description might lead to a more positive result.
4) That same characterization sounds like a control mechanism put forward by the patriarchal, institutional Church.
Yes, I'm a heretic (literally one who "chooses" what to believe and what not to believe), and not only because I'm a feminist.
Choosing what to believe and what not to believe is called critical thinking. It's very important, especially in these times when countless lies are told in order to obscure the truth, and the same lies are embraced by cultish followers.
I've said many times that it is important to understand the relationships among the Synoptic Gospels, and their intended audiences. It is important if we are to understand them correctly. I accept that the Gospel of Matthew has priority (see my earlier writings on the "Layered Matthew Hypothesis," and the "Synoptica" series). I also accept that the Gospel of Luke was mostly translated from Matthew (including Hebrew Matthew), for Greek-speaking Christians, and that the Gospel of Mark was written originally for the Latin-speaking Christians of Rome.
So it isn't really surprising that the only scriptural basis for the Ave Maria prayer (first part) is to be found in the Gospel of Luke, or that it reflects a non-Jewish theology and claims that Rabbi Yeshua never made.
Nor is it surprising that the institutional Church, itself extremely patriarchal in its outlook, would tack on a patriarchal "second part" of the prayer.
From the point of view of Christianity, I am definitely a "heretic," in its literal sense, and not only because of my feminism.
It is worth noting that, while the Pater Noster is reflected in Hebrew Matthew, the Ave Maria is only (and partially) supported in Luke (and the second part, not at all). The third prayer that Catholics say when reciting the Rosary, the Gloria Patri or Glory Be, reflects an all-male Trinity, which seems a biological impossibility. The trinitarian baptismal formula of canonical, Greek Matthew (Mt. 28:19) is not in Hebrew Matthew at all; it is a late addition. But at least in Hebrew the word for "spirit," רוּחַ, can be either male or female. So it should be, in saecula saeculorum. Amen.
Text © 2020 by Donald C. Traxler aka Donald Jacobson Traxler.