DOI issue:
Nr. 2
DOI issue:Obsah / Contents
DOI article:Kusters, Liesbet; Sidgwick, Emma: A motif and its basal layer: the Haemorrhoissa (Mark 5.24-34) and the interplay of iconological and anthropological research
DOI Page / Citation link: https://doi.org/10.11588/diglit.31179#0158
and New Testament, this healing (ro^yA) is by no
means restricted to a purely medical dimension/
There is the heaiing of the menstruai dysfunction
(and restoration of reproductive power) and at the
same time the eschatological dimension, in which
life-giving healing is to be interpreted as the Old
Testament JubwA ("peace", "wholeness"). This
or this "wholeness", contains the idea of a restora-
tion of something to its previously normal state, or
the removal of something that causes sickness or an
abnormal condidon. Mark's miracle story présumés a
Jewish background to the extent to which the body
is the site of this "healing" sharing in the divine,
and thus the locus of embodied transformational
processes leading to .M/iw.
db^yA thus implies a certain feeling for the body
as a site of indissoluble spiritual transformation. So
dAb/% or TG/ofwy here too refers to an embodied
expérience: healing to as an embodied new
création/restoration,^ homologous to the weilbeing
of Adam and Eve in the Garden. Furthermore, in
the passage this embodied restoration - parallel to
the relationality of the tactile epistemology — arises
intercorporeally. "Intercorporeaüty" should here be
seen as a pnmary relation, precedmg intersubjectivity
(the so-called relation between two isolated egos or
"subjects"). In the healing touch, the intercorporeal
is activated as the most primary manifestation of the
"subject" A In brief, the miraculous healing activâtes
^ AyřA dénotés "healing" as well as "salvation". See MARCUS
2000 (see in note 10), p. 369; GENCH 2004 (see in note 40),
p. 34.
^ WILKINSON, J.: NAÍAifAaGEAc/řgi-
rď/ Grand Rapids 1998, p. 53. Wilkinson posits
as another Old Testament word with an equally strong
denotation m the context of healing, denoting as well "to
heal" as - in its primary signification — "to restore", "make
whole".
PORTBRFIELD, A.: M /A TřúAry cf
Oxford 2005, p. 59.
For this notion of "intercorporeakty", see CSOEDAS, T.: In-
tersubjectivip^ and Intercorporeality. In: 22, 2008,
pp. 110-121. This "hinge of intercorporeal reciprocity" is a
primary relation and as such précédés subjectivity understood
as an individual cogito. In healing this "intercorporeal hinge"
can possibly become activated. For an exegetical interpréta-
tion of this relation as "intersubjective", see a.o. HORSLEY
the potentiality of intercorporeal exchange, mediated
by a "mere" touch. This last sets loose the healing
not only in medical terms, but also as an embodied
transformational process.
It is precisely this modality of "potentiality" with
which — the power that Hows out of Jesus
— is connected in the Haemorrhoissa motif, now
in a more articulated fashion. What happens at the
moment of this immédiate, unmanipulated touch?
The event is described rather like an "AhrAir
as "///%<?/očwas an
o/ bringing about The idea is
thus present here that the body of the holy person
stores a certain force, that can potentialiy be activated
and can radiate out to the surroundings, or can be
transferred to other physical objects, can penetrate
something other. This "being activated" is not
something that manifests itself over a certain period
of time, but is almost outside time: it is loosed in a
hash, like lightning stnking, a sudden discharge of
jacked up energy — as something that we can (only)
grasp through the anachronistic image of an "elec-
tric shock". Or again: as an instantaneous éruption
of or flux. "Flash" and "fluidity" express how
has been exegetically interpreted, and also
how from an anthropological perspective we can
discern two important cultural résonances. Dy/MwA
as "/%WM-like ftux"^ must be placed in the context
of a worldview in which impersonal natural forces
2001 (see In note 10), p. 110; GENCH 2004 (see In note 40),
p. 50.
^ All clted from MA.RCUS 2000 (see In note 10), p. 367.
^ THEISSEN 1983 (see m note 46), p. 91. In the late 19* and
early 20* Century, was proposed as a general category
of religious expérience, and also incorporated into an exten-
ded concept of the sacred. Numerous comparable concepts
were identihed cross-culturally, such as, for example, the
Islande Az?tAA. itself is of Melanesian origin, where
in its original meaning it referred to the power inherent to
ail things, to "life force". Some things or people possessed
more than others, and could also, in its fluidity, be
transferred - again by means of touch — from one entity to
another. For this "manistic" interprétation of the motif, see
e.g. K ! F H. C.: AíAAhř, AÍAavb AEgA A Nw TkrA^A
TAvt. Cambridge 1986, p. 115: "TA AviA A /A <?%A/vAA or
AA yAA A /AgayA AtA'Aw A
A /A Acry cf /A lyz'A Ař /y yŽG A
jA-tiw ď/A h dřďbh... "
154
means restricted to a purely medical dimension/
There is the heaiing of the menstruai dysfunction
(and restoration of reproductive power) and at the
same time the eschatological dimension, in which
life-giving healing is to be interpreted as the Old
Testament JubwA ("peace", "wholeness"). This
or this "wholeness", contains the idea of a restora-
tion of something to its previously normal state, or
the removal of something that causes sickness or an
abnormal condidon. Mark's miracle story présumés a
Jewish background to the extent to which the body
is the site of this "healing" sharing in the divine,
and thus the locus of embodied transformational
processes leading to .M/iw.
db^yA thus implies a certain feeling for the body
as a site of indissoluble spiritual transformation. So
dAb/% or TG/ofwy here too refers to an embodied
expérience: healing to as an embodied new
création/restoration,^ homologous to the weilbeing
of Adam and Eve in the Garden. Furthermore, in
the passage this embodied restoration - parallel to
the relationality of the tactile epistemology — arises
intercorporeally. "Intercorporeaüty" should here be
seen as a pnmary relation, precedmg intersubjectivity
(the so-called relation between two isolated egos or
"subjects"). In the healing touch, the intercorporeal
is activated as the most primary manifestation of the
"subject" A In brief, the miraculous healing activâtes
^ AyřA dénotés "healing" as well as "salvation". See MARCUS
2000 (see in note 10), p. 369; GENCH 2004 (see in note 40),
p. 34.
^ WILKINSON, J.: NAÍAifAaGEAc/řgi-
rď/ Grand Rapids 1998, p. 53. Wilkinson posits
as another Old Testament word with an equally strong
denotation m the context of healing, denoting as well "to
heal" as - in its primary signification — "to restore", "make
whole".
PORTBRFIELD, A.: M /A TřúAry cf
Oxford 2005, p. 59.
For this notion of "intercorporeakty", see CSOEDAS, T.: In-
tersubjectivip^ and Intercorporeality. In: 22, 2008,
pp. 110-121. This "hinge of intercorporeal reciprocity" is a
primary relation and as such précédés subjectivity understood
as an individual cogito. In healing this "intercorporeal hinge"
can possibly become activated. For an exegetical interpréta-
tion of this relation as "intersubjective", see a.o. HORSLEY
the potentiality of intercorporeal exchange, mediated
by a "mere" touch. This last sets loose the healing
not only in medical terms, but also as an embodied
transformational process.
It is precisely this modality of "potentiality" with
which — the power that Hows out of Jesus
— is connected in the Haemorrhoissa motif, now
in a more articulated fashion. What happens at the
moment of this immédiate, unmanipulated touch?
The event is described rather like an "AhrAir
as "///%<?/očwas an
o/ bringing about The idea is
thus present here that the body of the holy person
stores a certain force, that can potentialiy be activated
and can radiate out to the surroundings, or can be
transferred to other physical objects, can penetrate
something other. This "being activated" is not
something that manifests itself over a certain period
of time, but is almost outside time: it is loosed in a
hash, like lightning stnking, a sudden discharge of
jacked up energy — as something that we can (only)
grasp through the anachronistic image of an "elec-
tric shock". Or again: as an instantaneous éruption
of or flux. "Flash" and "fluidity" express how
has been exegetically interpreted, and also
how from an anthropological perspective we can
discern two important cultural résonances. Dy/MwA
as "/%WM-like ftux"^ must be placed in the context
of a worldview in which impersonal natural forces
2001 (see In note 10), p. 110; GENCH 2004 (see In note 40),
p. 50.
^ All clted from MA.RCUS 2000 (see In note 10), p. 367.
^ THEISSEN 1983 (see m note 46), p. 91. In the late 19* and
early 20* Century, was proposed as a general category
of religious expérience, and also incorporated into an exten-
ded concept of the sacred. Numerous comparable concepts
were identihed cross-culturally, such as, for example, the
Islande Az?tAA. itself is of Melanesian origin, where
in its original meaning it referred to the power inherent to
ail things, to "life force". Some things or people possessed
more than others, and could also, in its fluidity, be
transferred - again by means of touch — from one entity to
another. For this "manistic" interprétation of the motif, see
e.g. K ! F H. C.: AíAAhř, AÍAavb AEgA A Nw TkrA^A
TAvt. Cambridge 1986, p. 115: "TA AviA A /A <?%A/vAA or
AA yAA A /AgayA AtA'Aw A
A /A Acry cf /A lyz'A Ař /y yŽG A
jA-tiw ď/A h dřďbh... "
154