Sacrifice Research Papers - Academia.edu (original) (raw)

הסיבה שבעטייה החל הטקס המקורי נסתרת מעינינו, כפי שגם האופן שבו הקרבן ללא המזבח התגלגל למקדשים עם מזבחים שעליהם נזבח הפסח אינם ידועים לנו. במקרה זה, המסורת לא רק משמרת את העבר, אלא גם מתעדת את הרפורמות שחלו בה. במקרים אחרים, היא מסתירה את... more

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- Ritual (Anthropology), Biblical Law, Sacrifice, Leviticus

The use of sacrificial language is a given widely certified by the first Christian authors to describe the redeeming death of Christ and of Christian moral behavior. This article aims to highlight the hermeneutical strategies employed in dissociating the sacrifice of Christ and of Christians from the connections with Jewish ritual and pagan superstition. From the Patristic period onwards, it is therefore possible to find some criteria to offer to today’s theological research on the use of the references to the world of sacrifices in the proclamation of the faith and that of Christian morals.

General Theme - an attempt to explain "fittest" and "fitness" language with a nod toward evolutionary theory to note how Jesus Christ in his flesh flipped that understanding on its head. In essence, the fittest does not survive, but... more

Статья посвящена выявлению семантики понятия «жертва» и формированию его топики в памятниках древнерусской литературы XI–XIV веков. Исследование основано на материале разножанровых текстов и произведений; в результате анализа языковых данных и образных рядов описывается возникновение в литературе конфликта между греховной «внешней» жертвой и спасительной «внутренней» жертвенностью. Отдельно рассмотрена специфика образного воплощения жертвы в памятниках Борисоглебского цикла, отмечена особенность поэтики, заключающаяся в «ритуализации» художественного языка для описания жертвенного подвига, что свидетельствует об этапе перехода, ведущего к дальнейшему изменению коннотаций и семантического наполнения топоса жертвы.

- by Alexey Popovich
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- History of concepts, Sacrifice, Victim, Topos

The history of the twentieth century is filled with examples of mass murder and destruction of entire nations. Survivors of those traumatic events have horrific memories, which cannot be compared to anything that may happen in the course of an ordinary quiet life. However, coping strategies for overcoming the consequences of such traumatic experience were also developed in the twentieth century. It was made possible by conceptualisation of trauma as a cultural and psychological phenomenon at the level of theory and practice in various sciences. Introduction of this concept into the flesh and blood of modern (popular) culture, or rather its inclusion in the fabric of everyday cultural practices, transformed the concept of trauma into a mechanism of culture. Trauma developed into a concept, as we know it, because it functioned as one of the cultural clichés of the era, according to which economics, politics, science, literature, etc., are built. Of course, mass exterminations of people took place even before the twentieth century; however, they were not interpreted as historical traumas as we interpret them now because, firstly, a sense of distance from the event was not developed, which is characteristic of traumatic interpretation, and, secondly, the narratives corresponded to other cultural clichés (typical of those epochs), which served as the basis for political mechanics, economic processes, etc. This article identifies the main features characterising the functioning of trauma as a cultural mechanism. This objective is achieved by appealing to political economy and Baudrillard's and Derrida's critique of the victim order. In this study the term "loss" is used as an umbrella term for various traumatic constructs, such as the victim and the trauma itself. They are characterised as objects of a credit relationship between subjects (both individual and collective), according to which the victim (trauma) construct could be described as a debt obligation that must be fulfilled by paying off a symbolic debt. The study identifies all the acting forces (parties) in the trauma construct, which give form to this construct. The author draws attention to the spatial (topographical) accent of the traumatic narrative, as well as to the necessity of toponymic localisation of the active forces in space.

- by Sergey Troitskiy
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- Political Economy, Jacques Derrida, Jean Baudrillard, Sacrifice

Beginning from a consideration of sacrifice in the Old Testament cult and New Testament sacrificial themes in Christology, this paper proposes sacrifice as a theme that weaves both human and non-human life into the life of God. In the cult described in Leviticus, sacrifice serves to connect and reconcile the community both internally and with God, situating human life within a sacralised more-than-human creation. This paper argues that sacrificial themes in Paul and Hebrews are constructed on a Wisdom Christology that connects creation and the cult, and so can offer a soteriology that includes the non-human creation. An important resource for the ecotheological approach to sacrifice is the Hebrews narrative of resurrection depicting a cosmic reconciliation of the entire created order in God, which this paper takes into conversation with Hans Urs von Balthasar's sacrificial Trinitarian theodrama of the Triduum. This paper concludes that creation and incarnation culminating in the death and resurrection of Christ comprise a single narrative of divine sacrifice for the life of the earth.

- by Evan Pederick
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- Ecotheology (Environment), Sacrifice

Dawson's fine book shows how the logic of sacrifice in Western Christian theories of atonement intersects with the emergence of the modern political meaning of the term" scapegoat" during the Calvinist Reformation. This argument, though, does not so much confirm as give grounds for criticizing Girard's claim that sacrifice is undone by the Cross, and suggests (contrary to intent) more that the "scapegoat" in the modern sense arises with modern democratic politics, than that modern politics arises from the revelation of the sacrificial victim as a scapegoat by Christianity, à la Girard.

- by Stephen L. Gardner
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- John Calvin, René Girard, Sacrifice, Historical Theories of Atonement
- by Fabrication Editions Labor Et Fides and +1
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- History of Religion, Human sacrifice (Anthropology Of Religion), Sacrifice, Acta Martyrum

Nietzsche’s emphasis on self-overcoming and self-mastery in the higher type and the figure of the overman are usually associated with aristocracy, rank and the sacrifice of others in the pursuit of personal excellence. Indeed, Nietzsche’s discussion of the “lower types,” “slave morality” and “master morality” lends itself to an elitist misreading. However, Nietzsche’s opposition to democracy and equality stems from his endorsement of differentiation and particularly his concern with life-affirmation and life-denial. That is to say, Nietzsche’s seeming regard for the “higher type” comes from its status, for Nietzsche, as more life-affirming than the herd. However, contrary to popular readings, Nietzsche’s aim is not for a world of noble masters who obtain their rank at the expense of the lower types. Ultimately, as a close reading of Thus Spoke Zarathustra reveals, even the higher type must be sacrificed in pursuit of Nietzsche’s ultimate goal, of saying yes to life. The question which then arises is this: what role does self-sacrifice play in Nietzsche’s thoughts on the self in formation—in becoming what one is?

- by Venessa Ercole
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- Nietzsche, Sacrifice, Self-overcoming

2017 publizierte Michael Stausberg einen Artikel über die unterschiedlichen Verwendungsweisen der Begriffe des «Sakralen» und des «Heiligen» bei Autoren wie Émile Durkheim, Marcel Mauss, Roger Caillois, Nathan Söderblom und Rudolf Otto. 1 Darin widmete er Roger Caillois und dem Collège de Sociologie einen eigenen Abschnitt. 2 Hierbei kritisierte Stausberg insgesamt bezüglich der Definition des «Sakralen» in den Schriften von Caillois und Bataille aus der Zeit des Collège, dass nirgends eine klare Definition dessen gegeben wird, was sie unter diesem Begriff verstanden. 3 Dennoch schließt er den Abschnitt mit dem Postulat: «Während Caillois später den Krieg als die Stelle der Emergenz des Sakralen interpretierte, verlor Bataille sein Interesse in sakraler Soziologie.» 4 Stausberg selbst gibt keinen Beleg für diese Aussage an, wodurch die Argumentation zweifelhaft wirkt. Wenn nicht einmal klar ist, was Bataille unter sakraler Soziologie verstand, woraus ergibt sich die Schlussfolgerung, er habe sein Interesse an ihr verloren? Ziel des vorliegenden Artikels ist es: (1) Zu rekonstruieren, was Bataille während der Zeit des Collège de Sociologie 1937-1939 unter sakraler Soziologie verstand und (2) Zu überprüfen, ob Bataille tatsächlich in seinen Schriften nach dem Zweiten Weltkrieg das Interesse an diesem Zugang verloren hat. Für den Nachweis werden exemplarisch zwei Schriften der Periode der Nachkriegszeit zu Grunde gelegt: (1) La part maudite (1949) und (2) L´Erotisme (1957). I. Bataille im gegenwärtigen wissenschaftliche Diskurs Bevor näher darauf eingegangen wird, was Bataille unter sakraler Soziologie verstand, lohnt es sich, einen kurzen Blick in einige Publikationen zu werfen, die in den vergangenen zwei Jahrzehnten erschienen sind und dem Werk des Mitbegründers des Collège de Sociologie eine Bedeutung in gegenwärtigen wissenschaftlichen Fachdiskursen zuschreiben. Die folgenden Ausführungen beanspruchen keine Vollständigkeit, sondern beabsichtigen lediglich einige wenige problematische 1 Stausberg Michael, The sacred, the holy, the numinous-and religion: on the emergence and early history of a

- by Manuel S.
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- Sociology of Violence, Political Theory, Georges Bataille, Sacrifice
- by Michel Weemans
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- Typology, Ekphrasis, 16th Century Netherlandish Art, Anthropomorphism

Abstract: The clash between the Rig Vedic Indo-Aryans, the Pre-Rig Vedic Indo-Aryan tribes, and the Harappan civilization can be described as a world-historical dialectical conflict, in which the sovereign dominant culture subjugates the indigenous subcultures within its dominant caste system, through the ‘Sanskritization’ or ‘Aryanization’ of Ancient India. But the Pre-Rig Vedic and Harappan religions were not destroyed by the Rig Vedic Indo-Aryans, but were assimilated into Brahminic Hinduism, and reemerged, centuries later, in the Puranic bhakti cults of Vishnu, Shiva, and Devi. The conflict between the Rig Vedic Indo-Aryans, the Pre-Rig Vedic tribes, and the Harappan civilization, is depicted in the Shunashepa story of the Aitareya Brahmana, in which Shunashepa, a subaltern member of a Pre-Rig Vedic tribe, the Angirasas, is recruited as a sacrificial victim by the Brahminic priests, but escapes being sacrificed by reciting the Rig Vedic hymns to Varuna. The Shunashepa story then describes the master/slave dialectic through which a subaltern subject achieves upward mobility in the Brahminic caste system by sublimating and internalizing the sovereign sacrificial discourse, although that upward caste mobility requires that the subaltern subject abandon their indigenous subculture, as Shunashepa abandons his father to be adopted by the Vishvamitra. By contrast, the Rig Vedic Vrishakapi hymn describes the precisely opposite situation, in which a subaltern subject (Vrishakapi) is denied upward caste mobility and finally sacrificed by the Rig Vedic brahmins. But the Vrishakapi hymn, like the Shunashepa story, still testifies to the survival of Pre-Rig Vedic and Harappan cultures in Brahminic Hinduism.

- by eric d meyer
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- Hinduism, Human sacrifice (Anthropology Of Religion), Brahmanism, Sacrifice
- by Edouard Kach
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- Sacrifice, Folie, Petite Tradition, Religion Populaire
- by Ruzha Neykova
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- Anthropology, Culture, Sacrifice, Embers

Lady Lumley's Iphigenia, a dramatization of sacrifice for a political cause, echoes the Lumley family's participation in the politics of the 1550s. The role of Lady Lumley's father in the events surrounding Lady Jane Grey's death illuminates his daughter's translation of Euripides, revealing affinities with Palestinian constructions of gender and female 'martyrdom' whereby women transcend convention while self-silencing their voices of protest. In both the fictional world of Lumley's Iphigenia and contemporary Palestine, marriage and sacrifice are metaphorically associated. Clytemnestra's opposition to Agamemnon's plan to sacrifice Iphigenia and the Chorus's complicity with the former enacts a presentist dialogue with contemporary Palestinian mothers divided in their support of or opposition to their daughters' participation in armed resistance. Controversially, in common Palestinian parlance those dying defending the Palestinian cause (including, even more controversially, suicide bombers) are termed 'martyrs' for a just cause. Iphigenia's heroism and Agamemnon's indecisions therefore bear contemporary resonances.

- by Bilal Hamamra
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- Comparative Literature, Gender Studies, Philosophy Of Religion, Terrorism
- by Yannis Hamilakis
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- Religion, Archaeology, Anthropology, Zooarchaeology

Аннотация. Статья посвящена понятию «айналайын», которое рассма-тривается изнутри жертвенного комплекса тюркского мифопоэзиса. Важное для кыргызской и казахской культур понятие «айналайын» описывается как семантический пучок и этнометафизический концепт. Его деконструкция но-сит двойной характер: философ ский и антропологический. В «айналайын» различимы несколько ключевых, включенных друг в друга смысловых эле-ментов: жертвенность, вращение, превращение, преодоление субъект-объ-ектной границы, символический обмен, «энергетика непрерывности». Особое внимание уделяется шаманству как истоку мифопоэзиса, в связи с чем анали-зируется присутствие понятия «айналайын» в заклинательных и ритуальных стихах-шаманских песнях и зикрах, сложившихся на стыке центральноазиат-ского шаманизма и суфизма.

- by Nestor Manichkin
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- Ethnography, Kyrgyz, Deconstruction, Magic

Analysis of the role of the sacrifice/offering in the Roman society and religion by using the theory of Jonathan Smith "Here, There and Anywhere".
What was the role of sacrifice in the Roman religion in general?
What was the role of sacrifice in a private (household) and public (temples) sphere of Roman society?
What kind of sacrifices were important for Roman people?

- by Ayan Oryntay
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- Religion, History, Roman History, Roman Religion

This article proposes a conceptual framework for studying remittances as social transactions that can take a number of different forms. For the past three decades, the dominant framework for understanding remittance relationships has been the continuum of senders' motives from altruism to self-interest. This approach has its roots in economics and has shaped much of the quantitative research on remittances. In parallel, a growing body of ethnographic research has examined transnational money transfers with perspectives and data that differ from those of economists. The insights from these ethnographic studies are valuable, but remain fragmented and marginal in research on remittances. Two key points emerge from the ethnographic literature: Remittances are at the core of composite transactions with material, emotional, and relational elements, and there is great variation in the nature and logic of these transactions. The framework proposed here is designed to engage with both complexity and variation. It systematically draws upon a large body of ethnographic literature and introduces remittance scripts as an analytical tool.

The collection of novels Rye by Angel Karaliychev is analyzed with regard to the sacrificial-tragic aspect connected to its ethical and aesthetical function. In the analysis I mostly rely on the sacrificial theory by Rene Girard, which is also connected to the theory of tragic. In the collection the Dionysian and vitalistic elements are subjugated to the moral reflection in which the only possibility of salvation from the crisis, conceptualized as the omnipresent sin, is found in the form of an internal ethical transformation, that is, in a sort of epiphany. Theophany is conceived in the form of God’s intervention, a deep spiritual transformation, which on the one hand is connected to the rejection of violence and on the other hand to every form of human creation, i. e. positive transformation that makes the core of cultural phenomenon.

- by Marijana Bijelić
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- Divine Epiphany, Sacrifice, Epiphany, Dionysianism

A critical review of The Day the Revolution Began by Tom Wright. Key words: N T Wright, The Day the Revolution Began, critical review, atonement theology, OT narrative & allusion, propitiation, divine wrath, Gospels, substitutionary atonement, Wright’s treatment of the terms hilastērion and dikaiosynē, and the need for ‘whole Bible theology’.

- by James Bejon
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- Theology, New Testament, Systematic Theology, Biblical Studies
- by Michael Puett
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- Religion, Comparative Religion, History of Religion, Chinese Religions

This paper, which I wrote in 2010, discusses the relationship between death and sacrifice in Homer's Iliad by taking the reader through type scenes of sacrifice, from the sacrificial feast in Iliad 1 to the funeral sacrifice in Iliad 23.

- by Dwayne Meisner
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- Sacrifice, Homer's Iliad

One of the most important Roman sculptures from the Netherlands.
In 1980 two matching shaft blocks of almost the same height, square in shape, from Norroy limestone, were recovered from the foundations of the medieval castle of the Valkhof (Nijmegen, province of Gelderland, Netherlands), above a late Roman V-shaped moat. Both were parts of a monumental pillar with reliefs of gods, the one with at least three registers and reliefs on all four sides. The four sides show the same structure: the stacked relief panels with mostly frontal deities are framed by narrow vertical ornamental strips. In the center of the front side a person in the imperial toga with a sacrificial dish in his right hand and a sacrificial knife in his left approaches the altar to offer. A smaller Victoria in a chiton is behind him, shouldering the palm of victory, and places a laurel wreath on his head. The shaft of the pulvinus altar bears the inscription: »Tib(e)r(ii) / C(ae)sar(is)«. The physiognomy of the Togatus corresponds to that of the Julio-Claudian imperial family, most closely to that of Tiberius. Above this, the feet and lower legs of a second togatus (Genius Augusti?) have survived. The represented gods in this register are Diana, Apollo, and Ceres. It is also possible to recognize two figures in small boots with laurel branches and staffs in the upper register as the Lares. Further is represented here Bacchus-Liber Pater with panther and Thyrsos. In the lower register are depicted the Muse Urania, a river god (Tiber, Rhenus [?] or even Oceanus?), the helmeted Mars (Minerva, Virtus, Roma?), and a bearded winged god with a Phrygian cap or pylos (Volcanus?). The pillar monument can be reconstructed to a total height of 5.40 meters with four relief registers of equal size staggered one on top of the other and a slightly protruding base. It is to be interpreted as a monument of honor on the occasion of a triumph, most likely the triumph of Germanicus in 16/17 AD and reminds us to the Nautae pillar in Paris.

- by Titus Panhuysen
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- Ancient Arts And Iconography, Sacrifice, Roman Provincial Archaeology, Apollo
- by Mark Roosien
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- Systematic Theology, Trinity, History of Violence, Eucharist
- by Daan Savert
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- Theology, Violence, Nonviolence, Violence in the Bible

A Ladder of Divine Ascent is written for all people, especially those who find themselves suffering under broken church leadership and feel betrayed. All who think they have lost their way or are struggling will find help here. A Ladder... more

- by Herb Swanson
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- Poverty, Prayer, Biblical Theology, Sacrifice
- by Lourdes Márquez Morfin
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- Sacrifice, Mayas, Chichen Itza

Eid-ul-Adha is one of the main issues that divide the Muslims all over the globe. There are those who celebrate it according to the local moon sighting and then there are those who celebrate it on the day the pilgrims perform the sacrifice. Last year (1435 AH) Muslims in India celebrated Eid-al-Adha on four different days, October 4, 5, 6, 7, 2014. The issue at hand is if Eid-ul-Adha is independent of Hajj or is linked with it. This paper makes a case for celebrating it with the pilgrims.

- by Michael Puett
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- Religion, Comparative Religion, History, Ancient History

The present study proposes an explanation of the meaning of the salvation through Jesus’ death in Hebrews 2:5-18. By referring to Hebrews 7 and 11, it points to the pervasiveness of the motif of mortality in the letter; by comparing Heb 2:5-18 with the passages from the Pauline and Johannine corpora of texts, it discerns Hebrews’ original thought in distinction from the other similar expressions of Christian vision of salvation. In consequence, the crucial elements of the passage are clarified. The appropriateness of Jesus’ death is seen against the background of the presence of death in the lives of Abraham and Isaac, of Moses and the Israelites, and of the Levitical priests. The victory over the devil is put into perspective by a survey of the parallel Pauline and Johannine texts underlining the characteristics of Hebrews’ agonistic portrayal of Jesus’ achievement. The study offers in effect a comprehensive interpretation of Heb 2:5-18, responding to issues raised by scholars: questions of the anthropological focus of the passage, its relationship with the rest of the letter, and sources of its ideas.

- by Kamil P Manka
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- Theology, Biblical Studies, The Letter to the Hebrews, Epistle to the Hebrews
- by Francesca Stavrakopoulou
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- Mythology, Biblical Studies, Sacrifice, Infanticide

Pre-publication version. Article published in D. Hellholm et al. (eds.), Sacred Meal, Communal Meal, Table Fellowship, and the Eucharist: Late Antiquity, Early Judaism, and Early Christianity (Tübingen: Mohr Siebeck, 2017), 477-502.

- by Thomas Kazen
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- Synoptic Gospels, Sacrifice, Atonement theology
- by Francesca Prescendi Morresi
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- Religion, Classics, Divination, Anthropology of Food
- by David Rudolph
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- History, Sociology, Cognitive Science, Theology

The paper focuses on 6 unpublished metal artefacts from the British School at Athens Museum collection and from the Paul and Alexandra Canellopoulos Museum, which enrich the already generous corpus of bronze replicas of the astragalus bone unfortunately devoid of a secure archaeological provenance, traditionally interpreted as ancient weights. Based on a broader investigation of the archaeological evidence in a context perspective, the contribution offers a reassessment of this reading consolidated in archaeological literature and refects on the reasons behind the selection of the astragalus image for this class of materials: the analysis of the metallic replicas unearthed in Greek archaeological contexts and their depositional features allows to emphasize the votive value of these items – rather than functional – and to suggest the meaning of the astragalus shape – selected also as coin type – as “substitute” of animal sacrifice.

- by Barbara Carè
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- Classical Archaeology, Zooarchaeology, Ritual, Ancient Religion

Cette étude présente un essai de synthèse de la sotériologie de Thomas d’Aquin. L’aspect trinitaire, fondamental, consiste dans les missions du Fils et de l’Esprit Saint. Après un exposé de la médiation du Christ Jésus (notion de médiateur) et de la justification, cette étude articule les modes de l’agir sauveur du Christ: enseignement, mérite, satisfaction, sacrifice, rachat, efficience instrumentale de l’humanité du Christ, exemplarité (passion et exaltation). Les clés de la doctrine du salut de Thomas d’Aquin sont: la plénitude de grâce du Christ, la causalité efficiente instrumentale de son humanité, le Christ et l’Église comme formant “une seule personne mystique” et l’exemplarité du Christ. Le thème intégratif est la charité du Christ.

- by Gilles Emery
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- Aquinas, Satisfaction, Christology, Thomas Aquinas

Sacrifice is one of the most common manifestations of human religious thought and behavior, yet archaeology has only recently begun to devote significant attention to the practice. This paper reviews the diverse ways archaeologists have studied sacrifice and how work might proceed in the future. Both animal and human sacrifice are considered, along with the question of whether these two manifestations of ritual killing are significantly distinct. After examining how sacrifice can be identified in the archaeological record, the paper outlines important new developments in bioarchaeology and zooarchaeology that facilitate study of the geographical origin of victims, lifestyle and health prior to sacrifice, preparations for sacrifice, methods of ritual killing, and post-mortem treatment. Proceeding beyond the mechanics of the practice, the paper discusses how archaeology can study sacrifice in its social context as well as its spatial and temporal dimensions.

This book investigates the transit of texts, music, images, rituals, and ideas related to the concepts of sacrifice and conversion across the early modern Atlantic. When Europeans arrived on the American continent in the fifteenth and sixteenth centuries, they were confronted with what they perceived as sacrificial practices. Representations of Tupinamba cannibals, Aztecs slicing human hearts out, and idolatrous Incas flooded the early modern European imagination. But what Europe was experiencing within its borders was the cause of no lesser horror: during the early modern period no European region was left untouched by the disasters of war. This volume seeks to illumine a particular aspect of the mutual influences between the European invasions of the American continent and the crisis of Christianity during the Reformation and its aftermath: the conceptualization and repre- sentation of sacrifice. Because of its centrality in religious practices and systems, sacrifice becomes a crucial way to understand not only cultural exchange, but also the power struggle between American and European societies in colonial times. How do different cultures interpret sacrificial practices other than their own, and what is the role of these interpreta- tions in conversion processes? From the central perspective of sacrifice, the various articles in this book examine the encounter between European and American sacrificial conceptions — expressed in texts, music, rituals, or images — and their intellectual, cultural, religious, ideological, and artistic derivations.

- by Maria Berbara and +6
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- Aztecs, Religious Conversion, Religious Conversion and Converts in the Early Modern Mediterranean context, Sacrifice
- by Bruno D'Andrea
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- History of Religion, North Africa Studies, Phoenicians, Roman Religion