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The purpose of this study is to examine what temple vision the jewish temple activist Gershon Salomon, the unchallenged leader who founded the first ever jewish organization to focus on the significance of the Temple Mount and the rebuilding of the jewish temple, had about the Temple in Jerusalem in Jewish tradition. The study will apply whether Salomons temple vision was a religious/ritual in which the rebuilding of the Jewish temple in Jerusalem was the main goal, a nationalistic/zionist where the significance of the Temple Mount was political, cultural and spiritual rather than religious, or a worldwide temple vision. This will be investigated by using the psychiatric phenomenon of the Jerusalem syndrome as well as Maria Läppekaris (2004/5) definition of apocalyptic representations of the Temple Mount. This study will examine the material which consists of two interviews with Gershon Salomon through a qualitative text method. The results of this thesis found that Gershon Salomons representation of the rebuilding of the temple was nationalistic/zionist.

La notion d'eschatologie est originellement théologique : elle est pourtant réinvestie par la philosophie contemporaine chez Heidegger, puis par la philosophie française chez Levinas et Derrida. Quelles sont ainsi les conditions de possibilité, la spécificité philosophique et l'opérativité spéculative de ce réinvestissement ? L'étude généalogique de l'eschatologie, chez Kant, Hegel, Nietzsche et Heidegger, révèle que l'eschatologie ne peut être mobilisée en philosophie qu’à condition d’être préalablement dissociée de la téléologie, de la théologie et de l'ontologie. Elle est alors convoquée chez Levinas et Derrida en dialogue avec le messianisme et la phénoménologie pour former un motif original, aussi bien élément constituant que moteur philosophique. L’eschatologie lévinasso-derridienne devient un schème éthique, sans contenu ontique et radicalement anti-ontologique, qui consiste à interrompre le présent et la présence : une eschatologie du présent. L’eschatologie du présent constitue ainsi une triple problématisation de la limite : elle éclate les limites entre les circonscriptions disciplinaires (théologie et philosophie) ; marque la limite (c'est-à-dire la défaillance) du logos ; et brise la limite (l'horizon) de l'histoire pour proposer une pensée éthique de l'événement. / The concept of eschatology originally comes from theology: it is however summoned by contemporary philosophers, first by Heidegger then by Levinas and Derrida. What are the conditions of possibility of this philosophical gesture? How is it specifically philosophical? And what are its operativity and consequences? The genealogical study of eschatology in Kant, Hegel, Nietzsche and Heidegger’s philosophy reveals that eschatology can only be used in philosophy if it is first dissociated from teleology, theology and ontology. It then becomes an original motive (both a pattern and a philosophical driving force) in Levinas and Derrida’s philosophy, in dialog with Jewish messianism and phenomenology. As an ethical and contentless principle, radically anti-ontological, it consists in interrupting presence (both time and essence): an eschatology of the present. It thus constitutes a triple problematization of limit: it bursts limits between disciplines (theology and philosophy); its sets logos’ limitation (its failure); and shatters the historical limit (horizon) to create and ethical conception of the event.

The messiahship of Jesus in the Gospel of Mark has figured prominently in modern New Testament scholarship. With the increasing awareness of the Jewish context from which the gospel traditions emerged, scholars have also paid close attention to the way Mark portrays Jesus in relation to the temple. Within these discussions, it is not uncommon to find claims that the Markan Jesus regards the Jerusalem institution as completely obsolete, some maintaining that the message of the kingdom of God in Mark is fundamentally opposed to the ancient Levitical system. Yet, there is not a single full-length monograph grappling with the question of how Mark presents Jesus as royal messiah on the one hand, and his interaction with the Jerusalem priests on the other. Such a project is now imperative, not least given the recent advancement in our understanding both of messianic expectations in the late Second Temple period and of the role of the high priesthood in Jewish polity at the turn of the Christian era. In this thesis, I argue that Jewish messianism from the mid-second century BCE to the late first-century CE anticipated the culmination of the Jerusalem priestly institution under the rule of the royal messiah. In portraying Jesus as the end-time king, Mark in turn assumes a similar expectation. However, contrary to the majority scholarly view, the earliest Gospel does not repudiate the Israelite worship as such. Rather, Mark depicts Jesus’s stance towards the priests in terms of a call to allegiance and warning of judgement. And it is in the light of its cumulative narrative context that Jesus’s criticism of the Jerusalem shrine should be read. To Mark, that is, the temple will be destroyed because the priests have rejected Israel’s end-time king, placing themselves outside the messianic kingdom. Nevertheless, Jesus will be vindicated over against his enemies as God’s messianic son. Chapter one examines important passages from the Dead Sea Scrolls, and chapter two focuses on texts from the Pseudepigrapha. In chapter three, I argue, against recent critics, that the Markan Jesus is indeed a royal figure. Then, chapter four looks at the relevant passages in Mark 1–10 in which the Jerusalem priests are in view. Finally, chapter five investigates the climactic clash between Jesus and the temple rulers in Mark 11–16 in comparison to my findings in the previous chapters.

The present essay concerns Walter Benjamin´s engagement with the concept of critique in four of his early writings from 1916-1928. It revolves around three main themes, or objects of interest: the critique of language [Sprache], the critique of the work [das Werk] and the critique of history [Geschichte]. The main objective of this study is to show how we can understand Benjamin’s conception of critique and how he develops it in regard to language, the work and history. The essay argues that this is a vital part to understand his philosophy in general as well as his later philosophy of history in particular. This study attempts to examine each of its objects, above mentioned, in itself but also show how these cannot be thought of as separate from each other. Benjamin’s concept of critique should not be thought of as systematic (as in erecting a philosophical system), but should instead be regarded as extremely consistent in its approach regardless of his objects of study. Because everything, for Benjamin, is seen as closely tied together. This study therefore attempts to configure a notion that Benjamin’s philosophical oeuvre should be understood as, in many ways, rooted in respect to his concept of critique. I argue that a thorough investigation of Benjamins concept of critique is the key to grasp his specific and uncompromising approach to philosophy. In this respect the study also tries to break with a certain, already established, notion that regards Benjamin as either a marxist or a messianic thinker. This essay instead tries to develop an approach in which everything, every single fragment, possibly can come together as a whole, even though it may only be as pieces of a fractured whole. At last, I therefore argue that, the possibility of the piecing together of this whole, to make whole of what has been scattered, should be considered in relation to Benjamin’s concept of critique, here explicated and developed, in regard to the above mentioned objects: language, the work and history.

Thesis (M.A.)--University of Texas at Dallas, 2007. / Includes vita. Includes bibliographical references (leaves 67-75)

Made available in DSpace on 2016-07-27T13:47:55Z (GMT). No. of bitstreams: 1 Geraldo Lopes de Lima Junior.pdf: 613954 bytes, checksum: b975aaace19f4cec7db0d7d1510a30e4 (MD5) Previous issue date: 2005-05-31 / This theis develops a profile of the Messiah as announced by John the Baptist through his words. It also develops a profile of messiah as developed by Jesus through his deeds. The sense of the force of the messianic construct is examined in the first chapter through the history of the Jewish people. With the initiation of the Monarchy elements such as sacred anointing,, the perpetuity of the Davidic dynasty, and the perpetuation of divine blessing were united.. Some popular messianic leaders such as Athronges, Simon bar Giora, Menahem ben Ezechias, besides the messiah at Qumran are portrayed.. The second chapter studies the exegesis of Mt 11,2-6 in order to ascertain the unique model of messianism that Jesus would have developed through his works. The exegesis of the same text studies the messianic model that John the Baptist expected and constructed through his inquiry. The sick, the lame, the lepers are analyzed in the messianic context of Mathew s and Luke s citations of Isaiah. In the third part the previous chapters are retaken in relation to the messiasnic characteristics of both protagonists. John is tempered by elements such as the desert, atonement, and his concept of baptism. In Jesus´ case the elements that temper his ministry are the messianic servant and the miracle worker. Thus one arrives at a profile of messiah as announced by John the Baptist and developed by Jesus. / Esta dissertação desenvolve o perfil do Messias anunciado por João Batista, através de suas palavras, e o perfil messiânico de Jesus, por meio de seus feitos. No primeiro capítulo, faz-se o estudo da força messiânica, através da história do povo Judeu. A partir da instituição da Monarquia, reúnem-se elementos como a unção, dinastia davídica e perpetuação da bênção divina. Expõe alguns líderes populares messiânicos como Atronges, Simão bar Giora e Menahem Ben Ezequias, além do messias na perspectiva de Qumran. No segundo capítulo, é feita a exegese de Mt 11,2-6, para a percepção da idéia do messias desenvolvida tanto por Jesus, a partir de suas obras, como por João Batista, através de sua indagação messiânica. No mesmo contexto messiânico são estudadas a presença dos doentes, cegos, coxos, leprosos, surdos e pobres, tanto no texto de Mateus, como em relação a Lucas e às citações de Isaías. No terceiro capítulo, são retomadas, dos capítulos anteriores, as características messiânicas dos dois personagens, e adicionadas outras como o deserto, o arrependimento e o batismo para João; e o messias servo e curandeiro para Jesus. Configura-se, assim, o perfil do messias anunciado por João Batista e desenvolvido por Jesus.

Made available in DSpace on 2016-07-27T13:48:43Z (GMT). No. of bitstreams: 1 Juraci da Rocha Cipriano.pdf: 347694 bytes, checksum: 0c7eb95963fae5bd5a4a7b0961a8646a (MD5) Previous issue date: 2005-08-25 / The Ecletic City is about 10 kilometers from Santo Antônio do Descoberto s city, state of Goiás, it was builded by a group of people coming from Rio de Janeiro, in 1956, who wanted to join a kind of religion that preachs the end of the world. A leader, Yokaanam, that believed to be the reincarnation of John the Baptist, had spiritual guides that helped him to guide the group, he caused polemic in Rio de Janeiro, and after this, peaceful, he received people from Brasilia and neighbourhood to mental and corporal cures. This moviment had been two thesis of doctor degree and one dissertation of mastership s main purpose and was considered by those researches a messianic moviment, but just while the leader was alive. In 1985, with his death, the moviment lost the enchantment, attracting less people than olden days. That s the main purpose of this dissertation. The main purpose is verify if the moviment may be considered messianic after Yokaanam s death. The dissertation try to expose a historic vision of the group and after this it resumes the main thesis and dissertation s ideas, and finally following Weber s concepts about Carism and Routinization, it constructs arguments to answer his own hypothesis. The data colect for the dissertation was done based on the two thesis and the dissertation, on the city journal Our, mountly published, and on local research, sistematic observation, interviews and short questionaries applied. In the end, the dissertation proves, based on the Weber s theory parameters, that the Yokaanam s moviment, today, doesn t seems to be messianic, because some basic characteristics of this moviment, like the founder carism, may be pondered like something that should be latent, his dinamism should be activated if the formal administration elect a new leader who was recognized by all the followers as Yokaanam s reincarnation, and this possibility isn t null, because there s an element of the group that is the kardecist creed of the reincarnation. / A Cidade Eclética, distante 10 (dez) quilômetros do município de Santo Antônio do Descoberto (GO), foi construída por um grupo de pessoas que tinha vindo do Rio de Janeiro, em 1956, para viver uma forma de religião que pregava o fim do mundo. Um líder, Yokaanam, que acreditava ser reencarnação de João Batista e tinha guias espirituais que o ajudavam na condução do grupo, tinha suscitado muitas polêmicas no Rio de Janeiro; mais tranqüilo em sua nova sede, recebia moradores tanto de Brasília como das cidades vizinhas, para curas corporais e espirituais. Este movimento tinha sido objeto de estudo de duas teses de doutoramento e uma dissertação de mestrado, e foi considerado pelos autores como sendo um movimento messiâmico enquanto o líder vivia. Em 1985, com a morte do líder, o movimento de Yokaanam parecia ter perdido seu encanto original atraindo menos adeptos. Este é o objeto de estudo desta dissertação. Sua finalidade principal é verificar se o movimento de Yokaanam poderia continuar sendo classificado como messiânico depois da morte do líder. A dissertação procurou dar uma visão histórica do grupo, depois resumiu as principais idéias das duas teses e da dissertação que o estudaram; por fim, a partir do conceito de carisma e rotinização de Weber, construiu seu argumento para responder sua hipótese. A coleta de dados desta dissertação foi feita a partir das duas teses e da dissertação, do jornal da cidade, O Nosso publicado mensalmente e de pesquisa de campo, observação sistemática, entrevistas semi-estruturadas. No final do estudo este trabalho provou que dentro dos parâmetros estabelecidos pela teoria weberiana, o movimento de Yokaanam, não poderia ser classificado hoje como messiânico, porque faltam nele alguns elementos fundamentais destes movimentos, como a presença de um líder tido como messias, a espera do milênio; contudo como o carisma do fundador poderia estar latente na vida do grupo e na esperança de alguns adeptos, nada impediria que em um momento de crise ou conflito maior, entre o grupo em estudo e a sociedade geral, esta liderança surgisse novamente, de sua latência, em um adepto ou uma outra pessoa reconhecida pelo grupo, como reencarnação de Yokaanam.

Made available in DSpace on 2016-07-27T13:49:01Z (GMT). No. of bitstreams: 1 NORMA MOREIRA DE MORAIS.pdf: 457871 bytes, checksum: eef721a2f0b1830b6f07ed9f0763dd65 (MD5) Previous issue date: 2006-02-22 / The dominant society forces have always destroyed the messianic social movements. The messianism almost ever originates the same way as priest Cícero in Juazeiro do Norte, Ceará did or even be extinguished as it happened to Antônio Conselheiro in Bahia. The massacre of Canudos movement is directly related to clash with current dominant society. Why some messianic/millennialism movements can subsist while others were massacred was the issue in this analysis. It can be recognized that anomie (sociology subject) has participated in both evaluated circumstances. Furthermore, these messiahs could practice both sacred and profane leadership in their follower groups. Thus, it was possible to report that Northeast Brazilian people s imaginary has been influencing by popular Catholicism religiosity. Phenomena like these can be explained by the psycho-sociological theory. It is important to notice that both events studied here were circumstantial because they would be related to the privation of possessions, economical crises and the intercultural clash that occurred especially after Republic proclamation in 1889. / Movimentos sociais messiânicos acabam sempre destruídos pelas forças das sociedades envolvente e dominadora. O Messianismo sempre pode recomeçar como aconteceu com Padre Cícero, em Juazeiro do Norte, Ceará, ou pode extinguir-se como ocorreu com Antônio conselheiro em Canudos, no sertão baiano. A cidade de Canudos sucumbiu porque enfrentou o poder hegemônico. A questão analisada é: porque alguns messianismos/milenarismos ainda subsistem e outros foram massacrados? O fator anomia aparece em todos eles. Outro fato é que esses Messias exercem uma chefia sagrada e profana em seus redutos. Ambos tinham e têm seu imaginário impregnado pela religiosidade do catolicismo popular. A teoria psicossociológica vem sobremaneira corroborar para explicar os fenômenos. Outra questão levantada: os fatos ocorridos com os dois messianismos estudados foram mais circunstanciais, por causa das privações de bens causadas pelas crises econômicas, devido ao choque intercultural do povo nordestino advindo da proclamação da República em 1889.

Made available in DSpace on 2016-07-27T13:49:45Z (GMT). No. of bitstreams: 1 CARLOS AUGUSTO SANTOS RODRIGUES.pdf: 1128081 bytes, checksum: 43d38171f76a95e10658f1861258a956 (MD5) Previous issue date: 2009-06-18 / In this dissertation on the pericope Mt1,1-17, we seek to prove the fact that according to genealogy in Matthew, Jesus is the Messiah announced in the Old Testament understood from foreign, prostitutes, adulterous and sinner women. Suggesting that he is the Messiah of the excluded. We are studying the concept of messianism. We are looking for the semantic origins of Messiah. We also are studying the development of messianism in ancient Judaism, both as a social phenomenon as doctrine. We have done the exegesis of perícope and the sociological and theological reading. Finally, we are presenting the arguments that our hypothesis: as the pedigree in Matthew, Jesus is the Messiah understood from foreign prostitutes, adulterous women and sinner women. In fact the Jesus of Matthew is the Messiah of the poor and marginalised. / Nesta dissertação sobre a perícope de Mt 1,1-17 buscamos a constatação de que conforme a genealogia em Mateus, Jesus é o Messias anunciado no Antigo Testamento, compreendido a partir das mulheres estrangeiras, prostitutas, adúlteras e pecadoras. Sugerindo que ele é o Messias dos excluídos. Pesquisamos a conceituação de messianismo. Procuramos as origens semânticas da palavra messias, bem como o desenvolvimento do messianismo no Judaísmo Antigo, tanto como fenômeno social quanto como doutrina. Fizemos a exegese da referida perícope, a leitura sociológica e a leitura teológica. Por fim, apresentamos as argumentações que comprovam a nossa hipótese: conforme a genealogia em Mateus, Jesus é o Messias compreendido a partir das mulheres estrangeiras, prostitutas, adúlteras e pecadoras. O Jesus de Mateus é, na verdade, o Messias dos pobres e marginalizados.