Thesis (M.A.)--Catholic Theological Union at Chicago, 1999. / Vita. Includes bibliographical references (leaves 109-119).

Thesis (M.A.)--Catholic Theological Union at Chicago, 1999. / Vita. Includes bibliographical references (leaves 109-119).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 1998. / Abstract. Includes bibliographical references (leaves 210-223).

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En 2005, l’article 1er du Statut général des militaires était révisé. A la version précédente de 1972, était ajoutée l’exigence du consentement au sacrifice suprême comme contrainte liée à l’état militaire. Cet ajout nous a conduit à nous poser une question simple mais essentielle : si le sacrifice suprême est une caractéristique fondamentale et traditionnelle du métier des armées, pourquoi a-t-il été jugé nécessaire de le faire apparaitre dans un texte de loi encadrant l’activité militaire ? De cette simple question sont nées de nombreuses interrogations portant sur la pratique du sacrifice et les normes qui l’entourent. Au travers de l’approche constructiviste et de perspectives provenant de différentes disciplines académiques telles que la sociologie, la philosophie, l’histoire ou les relations internationales cette thèse vise à démontrer que le sacrifice suprême ne devrait pas être imposé par une loi. En montrant que le sacrifice est avant tout une pratique religieuse et économique adossée à une transcendance et au besoin de reconnaissance, ce travail souligne qu’en l’absence de ces éléments le sacrifice suprême ne peut être exigé. Par ailleurs, envisagée hors du cadre des guerres traditionnelles, la mort pro patria, initialement légitimée par la défense de la patrie, n’est plus pertinente. L’intervention en Afghanistan illustre nos réflexions. Cette étude de cas permet d’expliquer comment, afin de maintenir l’idéalité du sacrifice suprême, cette intervention a été décidée dans le cadre d’un processus de sécurisation et été présentée de manière trompeuse comme une guerre justifiée par la menace que le terrorisme représente à l’encontre des démocraties libérales. / In 2005 the 1972 Statut général des militaires (General statute of military personnel) underwent a major revision: the addition of the consent to supreme sacrifice to the constraints of the profession of arms. This addition gives rise to a simple but essential question: why, given that sacrificing one’s life for the nation is the very essence of the military, is it necessary to add such an obligation in a legal document? From this simple question stem many other interrogations about the practice of supreme sacrifice and the norms surrounding it. Through the constructivist approach and using perspectives from different academic fields such as sociology, philosophy, history and international relations, this doctoral thesis aims at demonstrating that supreme sacrifice should not be imposed by a law. Showing that sacrifice is first and foremost a religious and economic practice built up against both a transcendence and the need for gratefulness, this work underlines that in the absence of these factors supreme sacrifice cannot be demanded. Furthermore, out of the framework of traditional wars the pro patria mori, initially legitimized by the need to defend the homeland, is no longer relevant. In order to support our point we will use the case of the intervention in Afghanistan, demonstrating how, in order to maintain the ideality of supreme sacrifice, it has been decided through a securitization process and presented in a misleading way as a war justified by the threat terrorism represents to liberal democracies.

In my diploma's thesis "Representation of the Christ's sacrifice during the Holy Mass in the documents of the magisterium." to deal with the way how the church doctrine and faith in this mystery in their documents is submit. The first part is devoted to describe Son's realitonship to Father in Trinity and analysis of the key texts of the Scriptures of the Old and New Testaments that the Church on this topic covered. The second part deals with some texts approved documents, the Council of Trent on the Eucharist and the Sacrifice. The third part contains the view of Pope Pius XII. on the Eucharist and its actualization, as reflected in documents Mystici corporis, Mediator Dei and Humani generis. The fourth part of my work explores ways of presenting the mystery of the Eucharistic Sacrifice in selected documents II. Vatican and during the pontificate of Pope Paul VI., John Paul II. and Benedict XVI.

Cette étude aborde l’œuvre de Toni Morrison à travers le prisme du sacré. Elle explore comment les romans offrent, d’un point de vue thématique et littéraire, une toile structurelle et formelle permettant l’accès au sacré – à cette transcendance dont le lecteur ne revient pas indemne. L’acte sacrificiel et la violence sont au cœur de la diégèse des romans. La reproduction du geste sacrificiel dans l’acte de « lecture-écriture » (terme emprunté à Henri Meschonnic) élabore le passage, au fil des romans, de la mise à mort des personnages au don (de l’être, de l’œuvre), comme en atteste le titre du dernier roman, A Mercy. L’idée de séparation véhiculée par l’étymologie du mot « sacré » est explorée à travers la dichotomie du pur et de l’impur ; le positionnement systématique des personnages d’un côté et de l’autre d’un écran de « pureté » participe au processus de sacralisation et tisse le fil rouge de la contagion, générée dans le texte même. Ce travail explore dans quelle mesure le sacré se répercute sur l’écriture, au point de devenir la condition du dé-pli et de l’expérience figurale du texte. La composition à l’œuvre dans les romans orchestre une écriture vivante, à haute voix, à l’orée du sentiment, qui rend très souvent compte de l’élément non rationnel du « divin ». Celui-ci est à même de souligner l’impact de l’écriture morrisonienne sur le lecteur, alors que le ressenti commun entre écrivain et lecteur, propre à l’écriture dialogique, génère la pulsion d’écrire. / This study investigates Toni Morrison’s oeuvre from the standpoint of the sacred, and in particular how the sacred bears upon the writing itself, thus transforming the text into the locus and condition of the reader’s experience. Morrison’s work is thematically and formally predicated upon an access to the sacred/holy. The concept of the sacred is indeed highly relevant in Toni Morrison’s work, since the very act of composing/conducting the novels is heard and set in an affective language which often renders the non-rational element of the divine, referred to here as the “holy”. Its ability to move and astound the reader is rendered through actual or textual sacrifice. As the title of her latest novel, A Mercy, suggests, the sacrificial gesture which is reproduced in the reading/writing experience (following Meschonnic’s concept of “lecture-écriture”) creates an intimate link between the characters’ sacrificial deaths and the gift of the book, thereby inscribing sacrifice and violence at the very heart of the novels. The idea of separation conveyed by the etymology of the word “sacred” is explored through the dichotomy of “purity” versus “impurity” in the novels, where characters labelled as either pure or impure participate in the sacralising process. The concept of the sacred/holy not only accounts for the impact of Toni Morrison’s writing on the reader; it also sheds light on the dialogical nature of her work from which arises the shared impulse that is the reading/writing of the book.

Made available in DSpace on 2016-07-27T13:47:54Z (GMT). No. of bitstreams: 1 Marcelo Junior Pereira.pdf: 4410855 bytes, checksum: 76d34babfb2835433d8e0a5c0b8f15c9 (MD5) Previous issue date: 2010-11-10 / This paper aims to describe the story of sacrifice and violence against children in Israel, emphasizing the context of the monarchy, whose intensity increased as evidenced by text found in Deuteronomy 2.33 to 34; 2 Kings 6.24-30; 2 Kings 8.12. It gives special attention to the passage in Genesis 22 as a protest against this violent practice. Finally, it formulates a hermeneutic from the existentialism of today's children in Brazil, making possible similarities and differences. / Este trabalho dissertativo pretende descrever a história de sacrifício e violência praticados contra crianças em Israel, enfatizando o contexto da monarquia, cuja intensidade aumentou conforme evidenciam textos encontrados em Dt 2,33-34; 2Rs 6,24-30; 2Rs 8,12. Dá especial destaque à perícope de Gn 22 como um protesto contra esta prática violenta. Finalmente, elabora uma hermenêutica a partir da existencialidade das crianças de hoje no Brasil, realizando possíveis aproximações e distanciamentos.

In this thesis, I construct a sacrificial explanation of atonement, the expanded version of which explains how the work of Christ addresses in various ways every component of the problem of sin. The first two chapters of this endeavour argue for a Wolterstorffian definition of forgiveness according to which forgiveness is the act of ceasing to treat a wrong as part of a wrongdoer's moral history and instead as part of their personal history. Moreover, I demonstrate that this definition of forgiveness is superior to the major alternatives in the literature due in no small part to its consistency with various philosophical desiderata and biblical constraints detailed in the first two chapters. In the final two chapters, I turn to an investigation of the doctrine of atonement. The most popular contemporary model of atonement in many Protestant Christian circles is a penal substitution model that assumes the centrality of a strong form of retributivism in the biblical narrative. In chapter three, I argue that the major biblical understanding of justice as fundamentally restorative in nature. I then develop an alternative form of penal substitution that rests on this restorative rationale for justice rather than the typical retributivist strain. This model of atonement, however, seems to me lacking in explanatory scope due to its limited appeal to the biblical texts. Thus, in chapter four, I offer an alternative atonement model- i.e. a sacrificial one- that combines elements of the rituals of yom kippur and Passover to explain how the work Christ addresses most of the components of the problem of sin. Lastly, I combine this sacrificial model with my account of forgiveness to address the remaining components of the problem of sin.

Defendemos nesta dissertação que formas radicais de controle de si pela superação do sofrimento físico e das necessidades corporais são respostas subjetivas à configuração do modo de vida social contemporâneo. Modo de vida cujo núcleo está no que autores marxistas chamam de alienação e de fetichismo da mercadoria. Procuraremos examinar o fenômeno que em psiquiatria ganhou o nome de anorexia nervosa ou anorexia mental como uma dessas respostas que, ao mesmo tempo em que renega esse modo de vida, acaba por reafirmar algumas de suas premissas centrais. / We intend to defend that radical forms of self-control by overcoming physical suffering and bodily needs are subjective responses to the contemporary form of life. Form of life which core lies in what Marxist authors call alienation and commodity fetishism. We will seek to examine the phenomena in psychiatry called \"anorexia nervosa\" or \"anorexia mental\" as one of those responses that, at the same time denies this form of life, and, on the other hand, reaffirms some of its central assumptions.