Thesis (Th. M.)--Tyndale Seminary, 2007. / Abstract. Includes bibliographical references (leaves 128-139).

Texte remanié de: Th. Ph. D.--Comparative literature--St. Louis, Mo.--Washington University, 1980.

Thesis (J.C.D.)--Catholic University of America, 1931. / Vida. "Bibliografá": p. 92-96.

Thesis--Munich, 1966. / Includes bibliographical references.

Thesis (M.A.)--Catholic Theological Union, 1986. / Vita. Includes bibliographical references (leaves 95-96).

Thesis (Th. M.)--Tyndale Seminary, 2007. / Abstract. Includes bibliographical references (leaves 128-139).

This dissertation argues that the Gospel of John was written (at least in part) as a response to the destruction of the Jerusalem temple in 70 CE and the resulting questioning that would have centered on the location of Jewish worship in that temple’s absence. Along these lines, the Fourth Gospel presents the person of Jesus as the locus of worship, both before and after the resurrection event. The risen Jesus abides with his faithful as the dwelling of the divine Presence/Glory, in the same way that the Presence/Glory had dwelt in the midst of Israel in the wilderness tabernacle during the Exodus. Hence, John presents those who embrace the Jesus-temple as “Israel.” The presentation of Jesus as worship locus relies entirely upon the portrayal of Jesus as sacrifice, which has strong parallels to Akedah traditions found in some rabbinic texts and in Philo of Alexandria, among others. Among the ramifications of such a view is the translation of the term Ἰουδαῖοι, typically translated into English as “Jews.” This thesis argues that the translation of Ἰουδαῖοι is overwhelmingly dependent upon the Fourth Gospel’s theme of Jesus as locus of worship, which depends upon the portrayal of Jesus as sacrifice. Because John’s use of Ἰουδαῖοι is centered on the problem of worship location, it should be translated as “Judeans” in nearly every instance: the Ἰουδαῖοι are those who do not have a temple, while Ἰσραήλ is comprised of those who have the Jesus-temple as their worship space.

Este trabalho parte de uma interrogação acerca do significante “sacrifício” num contexto clínico e avança, através de diferentes autores do campo da psicanálise e da antropologia, em direção ao estabelecimento de aproximações e distanciamentos entre o sacrifício ritual e o sacrifício que se revela sob a forma da “renúncia”. Sustentando que as “ações sacrificiais dessacralizadas” são análogas àquelas que se realizam por meio dos rituais, o autor propõe que tanto nos rituais sacrificiais quanto na forma dessacralizada da renúncia o sacrifício pode ser interpretado a partir da posição do sujeito em relação à falta interente à estrutura simbólica. / This research starts from a interrogation about the term “sacrifice” in a clinical context and progresses through different authors from the field of psychoanalysis and anthropology towards the establishment of similarities and differences between the sacrifice ritual and sacrifice that reveals itself as the "renunciation" form. Arguing that the "sacrificial actions desacralized" are analogous to those that take place through the rituals, the author proposes that the sacrificial rituals as well as the renunciation form can be interpreted from the position of the subject in relation to the lack interente to the symbolic structure.

Este trabalho parte de uma interrogação acerca do significante “sacrifício” num contexto clínico e avança, através de diferentes autores do campo da psicanálise e da antropologia, em direção ao estabelecimento de aproximações e distanciamentos entre o sacrifício ritual e o sacrifício que se revela sob a forma da “renúncia”. Sustentando que as “ações sacrificiais dessacralizadas” são análogas àquelas que se realizam por meio dos rituais, o autor propõe que tanto nos rituais sacrificiais quanto na forma dessacralizada da renúncia o sacrifício pode ser interpretado a partir da posição do sujeito em relação à falta interente à estrutura simbólica. / This research starts from a interrogation about the term “sacrifice” in a clinical context and progresses through different authors from the field of psychoanalysis and anthropology towards the establishment of similarities and differences between the sacrifice ritual and sacrifice that reveals itself as the "renunciation" form. Arguing that the "sacrificial actions desacralized" are analogous to those that take place through the rituals, the author proposes that the sacrificial rituals as well as the renunciation form can be interpreted from the position of the subject in relation to the lack interente to the symbolic structure.

"Living sacrifice" (established by Abraham, continuing in Job, fulfilled in Jesus Christ and emphasized by apostle Paul) is for me a life-attitude originating in relationship with God. The importance and depth of personal self-sacrifice was highlighted by F. M. Dostojevskij. He transformed it into various characters in his novels, which understandably depicted the theme of selfless life in all the complexity of current culture. According to my opinion, selfless existence is a result of God´s wor in a human being. It is a life recast and transformed by the Word of God. A man can only open himself (and decide) to live like a ?living sacrifice?. The beginning of this role consists in unconditional adhering to God, although He can even appear to be a person´s adversary (like in the case of Abraham and Job). ?Living sacrifice? existence is not a gesture to ?bribe? God, or to dazzle crowds. It is a self-sacrifice originating in faith, that ? both in results and secrecy, manifests itself as a creative and life-enhancing selflessness, referring to God and overcoming evil.