Journal articles: 'The Sacrifice'

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Visserman, Mariko L., Francesca Righetti, Amy Muise, Emily A. Impett, Samantha Joel, and Paul A. M. Van Lange. "Taking Stock of Reality: Biased Perceptions of the Costs of Romantic Partners’ Sacrifices." Social Psychological and Personality Science 12, no. 1 (April 2, 2020): 54–62. http://dx.doi.org/10.1177/1948550619896671.

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When romantic partners sacrifice their own self-interest to benefit the relationship, the sacrificer or recipient may—for various reasons—be biased in how they perceive the costs that the sacrificer incurs. In Study 1, romantic couples ( N = 125) rated their own and their partner’s costs after a conversation about a sacrifice in the laboratory, followed by extensive experience sampling in their natural environment. In Study 2, a preregistered experiment, individuals ( N = 775) imagined a scenario in which they, their partner, or an unknown person sacrificed and rated the associated costs and benefits. Both studies demonstrated a consistent discrepancy between perceptions of own and partner sacrifice, driven primarily by people underestimating their own sacrifice costs and overestimating the benefits (Study 2). Results across studies showed that this underestimation bias helps people to feel better and feel more satisfied in the relationship when giving up their own goals and preferences for the relationship.

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Guboglo, Michael N. "Echo of Kurban (An anthropological essay on sacrifice among the Gagauz)." Вестник антропологии (Herald of Anthropology) 47, no. 3 (September 5, 2019): 204–21. http://dx.doi.org/10.33876/2311-0546/2019-47-3/204-221.

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The experience of describing sacrifices (the Kurban tradition) in the traditional culture of the Gagauz opens up a possibility for an anthropological exploration of its origin (ethnogenetic echo) and the prospects for the development of its repertoire (sociological echo) as a single scenario. Among the characters of this scenario there are the sacrifier, the one who receives the sacrifice, and the institute of public opinion (“insan maana bulmasyn”), which guarantees following the canonical norms of customary law and morality which set the rules of sacrifice as a gift and as a holiday.

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Zoppolat, Giulia, Mariko L. Visserman, and Francesca Righetti. "A nice surprise: Sacrifice expectations and partner appreciation in romantic relationships." Journal of Social and Personal Relationships 37, no. 2 (August 7, 2019): 450–66. http://dx.doi.org/10.1177/0265407519867145.

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Romantic partners regularly encounter conflicts of interests and sacrifice their self-interest for their partner or the relationship. But is this relationship maintenance behavior always appreciated by the partner receiving the sacrifice? We examined whether expectations of sacrifices (i.e., beliefs that sacrifices are necessary, normal, and expected in relationships) predict people’s appreciation for their partner and, ultimately, their relationship satisfaction. Utilizing a daily experience procedure among romantic couples in the Netherlands ( N = 253 individuals), we found that when participants perceived a partner’s sacrifice, they experienced greater partner appreciation (i.e., gratitude and respect) and, in turn, felt more satisfied with their relationship when their sacrifice expectations were low, rather than high. In contrast, perceiving a partner’s sacrifice had no effect on appreciation and relationship satisfaction when the sacrifice recipient held strong sacrifice expectations. These findings illustrate the power that expectations have in influencing the receiver’s appreciation of their partner’s pro-social behavior.

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Atekyereza, Peter Rwagara, Justin Ayebare, and Paul Bukuluki. "The Economic Aspects of Human and Child Sacrifice." International Letters of Social and Humanistic Sciences 41 (September 2014): 53–65. http://dx.doi.org/10.18052/www.scipress.com/ilshs.41.53.

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The understanding of child sacrifice requires the broader understanding of the history, context of and rationale for the concept of sacrifice in all its forms including human sacrifice. Historically, sacrifices were made to atone for sins or wrong-doing and to ask for blessings. The forgiveness was for or blessings included but were not limited to material wealth (particularly land, domestic animals and other tangible possessions), children, health, and prosperity. In spite of the variations in understanding sacrifice, common to all is the underlying guiding principle of the value for value. It means the higher the value of the blessings to be sought or wrongs to be atoned, the higher the value of the sacrificial item. Overtime, this principle has been expressed in varied forms including human sacrifice, in general, and child sacrifice, in particular. These practices are closely associated with dominant cultural value systems that people hold in relation to what is important in life and how to get it. Despite economic progress of economies characterised by sophisticated wealth computations, predictions and protection through insurance, sacrifices remain part of the social fabric for solicitation, utilisation, maintenance and protection of wealth. This chapter, therefore, broadly analyses and explains the role of economic structures and institutions on society and the influence of society on the nature of economic structures and institutions. Though there is no established scientific basis for a correlation between human sacrifice and wealth acquisition, the sacrificial items are goods of high economic value and they bring economic returns to those involved in their exchange. It is important to explain how economic wealth creates and is further re-created by sacrifices, particularly, human sacrifice. Human sacrifice is strongly dominated by child sacrifices which are believed to be without blemish and of higher atoning value. Any attempt to destroy the practice of human and child sacrifice for wealth acquisition must first destroy the dominant cultural mentalities or values systems on which they are based.

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Rosik, Mariusz. "Ofiary przebłagalne: od rytuału do teologii (Kpł 4,1-35; Lb 15,22-31)." Verbum Vitae 8 (December 14, 2005): 31–49. http://dx.doi.org/10.31743/vv.1394.

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Sacrifices were the principal act in Israel's cult. The article treats about expiatory sacrifices in ancient lsrael. The purpose ofthese sacrifices is to re-establish the covenant with God. Autbor describes the circumstances when expiatory sacrifices should be offered and then explains difference between the sacrifice for sin (hattath) and the sacrifice of reparation (asham). He also gives the scheme of the ritual of expiatory sacrifices. Theological meaning o f these sacrifices is shortly presented in the conclusion.

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Van den Kerchove, Anna. "Sacrifices de la foule, sacrifice de Judas: l’Évangile de Judas et le thème sacrificiel." Apocrypha 20 (January 2009): 213–28. http://dx.doi.org/10.1484/j.apocra.1.102091.

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Halim, Harifuddin, Ahmad Usman, Asmirah Asmirah, and Muhammad Masdar. "“Sacrifice” As Form of Dakwah (Case Study Of Tabligh Religious Thought)." Palakka : Media and Islamic Communication 2, no. 1 (June 30, 2021): 55–65. http://dx.doi.org/10.30863/palakka.v2i1.1481.

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This study aims to reveal the forms of sacrifice as a model of preaching carried out by members of the Tabligh group. They do this as a manifestation of their belief in the Islamic religion that they profess. This study used a quantitative method with a survey approach to the Tablighi group. This approach is appropriate in expressing one focus of study, namely sacrifice as a model for group da'wah. The data was collected using a questionnaire to 25 members of the Tabligh group related to the 'sacrifice' da'wah model they carried out. The results showed: the form of sacrifice as a model of da'wah in their beliefs in the form of sacrifice of time, sacrifice of work, sacrifice of family, sacrifice of wealth, sacrifice of self, and sacrifice of feelings. They think all of these things are material that must be sacrificed to get a reward from Allah SWT.

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Choi, Soo Been. ""A Study on the Daoist Sacrifices: Centering on the Functions and Meanings of the Offerings and Sacrificer"." Critical Review of Religion and Culture 31 (March 31, 2017): 91–140. http://dx.doi.org/10.36429/crrc.31.3.

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Koci, Katerina. "“All the Rest Is Commentary …”: Being for the Other as the Way to Break the Sacrificial Logic." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 8, no. 2 (December 6, 2022): 393–415. http://dx.doi.org/10.30965/23642807-bja10057.

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Abstract Feminist criticism recognises two rival sacrifices in the Western philosophical- theological tradition: the motherly sacrifice of childbirth and the near-sacrifice of Isaac (the so-called Akedah; Gen 22). In this paper, I investigate both sacrifices as a self-emptying and transformative process that aims to offer oneself in the place of the other. The argument proceeds in three steps: first, I present the self-sacrifice of childbirth as the moment of identity split and the “being for the other”; second, I interpret Gen 22 as a self-sacrifice (“Here I am”; Gen 22:1c) which calls to responsibility as a possible route to non-sacrificial relations; finally, I question the essentialism that accompanies the Akedah and childbirth in order to liberate both from gender stereotypes and to present them as two different forms of self-sacrifice which seek to break the sacrificial logic of our Western society.

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Mukaromah, Nurul Hidayatul, and Ratna Dwi Wulandari. "Rekomendasi Peningkatan Pemanfaatan Posyandu Oleh Ibu Balita Berdasarkan Analisis Total Customer Sacrifices." Jurnal Administrasi Kesehatan Indonesia 3, no. 1 (January 1, 2015): 50. http://dx.doi.org/10.20473/jaki.v3i1.2015.50-59.

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ABSTRACT The coverage of under-five children weighed is an indicator of community participation in Posyandu. During 2012 until 2014, Puskesmas Kenjeran had not reached the target of this indicator. The objective of this study is to arrange recommendations for Posyandu utilization improvement based on total customer sacrifice analysis. This was a quantitative analytical study with observational approach and cross sectional design. The sampling was calculated by using multistage random sampling method. The interviews through instrument were conducted to 112 respondents to obtain information on Posyandu utilization and respondents sacrifice required to utilize Posyandu. The results showed that respondents thought time was the greatest sacrifice among monetary, energy, and psychological sacrifices. Spearman correlation test on any sacrifice required showed significant correlation (p<0.05), except for monetary sacrifice.This study concluded that even total customer sacrifices was very small, but the huge expense of time spent still made respondents to be less likely to utilize Posyandu. Therefore, efforts are needed to reduce the magnitude of the sacrifice required by community utilizing Posyandu in Puskesmas Kenjeran area. Keywords: Posyandu utilization, total customer sacrifices, under-five children weighed

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Day, Lisa C., and Emily A. Impett. "Giving when it costs." Journal of Social and Personal Relationships 35, no. 5 (February 27, 2017): 722–42. http://dx.doi.org/10.1177/0265407517694965.

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Do some people exhibit a greater willingness to sacrifice in romantic relationships and derive more satisfaction from doing so, even in the face of high costs? In a cross-sectional study and a daily experience study, we show that people low in interdependent self-construal were less willing to sacrifice when the costs were relatively high, whereas people high in interdependent self-construal were equally willing to make high- and low-cost sacrifices. Further, when people low in interdependent self-construal chose to sacrifice, they felt less authentic when the costs were high, which in turn, detracted from their satisfaction with sacrifice. In contrast, people high in interdependent self-construal did not feel less authentic and were buffered against feeling less satisfied when making more costly sacrifices. The findings identify a set of individuals who are more willing to sacrifice, even in the face of high costs, and who feel more satisfied and authentic when doing so.

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Senjiati, Ifa Hanifia, and Yadi Wahyudin. "Mudhohi's decision to implement qurban in zakat institutions : a case study in Rumah Zakat institution." Indonesian Journal of Islamic Economics Research 2, no. 2 (October 25, 2020): 104–16. http://dx.doi.org/10.18326/ijier.v2i2.4237.

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There has been a decline in animal sacrifice in 2012 at LAZ Rumah Zakat. There is a phenomenon that customers are not satisfied with Rumah Zakat services. Thus several factors can influence mudhohi's decision to sacrifice in zakat institutions. Based on these problems the formulation of the research problem is how mudhohi sacrifices decisions at zakat institutions. The research method used is a qualitative method with a descriptive analysis approach. Data collection techniques with interviews to 100 mudhohi. The result is that mudhohi's decision to sacrifice at Rumah Zakat is 93% mudhohi will sacrifice again. Mudhohi's decision to make sacrifices at Rumah Zakat is due to the longer value of superqurban benefits, distribution throughout the country, offering affordable prices, product innovation in the form of corned beef and rendang cans, simple processes, and voucher offers.

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Keenan, Dennis King. "Nietzsche and the Eternal Return of Sacrifice." Research in Phenomenology 33, no. 1 (2003): 167–85. http://dx.doi.org/10.1163/15691640360699663.

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AbstractIn the work of Nietzsche, sacrifice can only sacrifice itself over and over (in an eternal return of the same) because what it seeks to overcome (the nihilistic revelation of truth that sublates sacrifice's negation) makes this sacrifice of itself both necessary and useless. The truth is eternally postponed in a necessary sacrificial gesture that can only sacrifice itself, thereby rendering itself useless. In the attempt to step beyond nihilism, that is, in the attempt to negate (or sacrifice) nihilism, one repeats the negation characteristic of nihilism. One becomes inextricably implicated in the move of nihilistic sacrifice. The sacrifice of the sacrifice characteristic of nihilism, that is, the sacrifice of sacrifice, can only take place as (perform itself as) the impossibility (or eternally postponed possibility) of its realization. One, therefore, produces or performs an interminable step/not beyond, an incessant step beyond that eternally returns.

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COCKERILL, GARETH LEE. "Structure and Interpretation in Hebrews 8:1–10:18: A Symphony in Three Movements." Bulletin for Biblical Research 11, no. 2 (January 1, 2001): 179–201. http://dx.doi.org/10.2307/26422270.

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Abstract Most scholars agree that Heb 8:1–10:18 is the author's exposition of the effective sacrifice of the Son/high priest. There is, however, no consensus about how this section should be subdivided into smaller sections. In this study I argue that Heb 8:1–10:18 is best understood as a "symphony" in three movements (8:1–13; 9:1–22; 9:23–10:18) on the themes of "sanctuary" (8:1–2; 9:1–10; 9:23–24), "sacrifice" (8:3–6; 9:11–15; 9:25–10:14), and "covenant" (8:7–13; 9:16–22; 10:15–18). The themes of "sanctuary" and "covenant" support the central theme of "sacrifice." The first movement (8:1–13), by alluding to Ps 110:1 and citing Jer 31:31–34, establishes the bare fact that Christ's sacrifice must be different from human sacrifices because it pertains to the heavenly sanctuary and establishes the new covenant. The second movement (9:1–22) describes the sacrifices used in the Tabernacle ritual and in the establishing of the old covenant by allusion to the Pentateuch. The purpose of this description is to show that these sacrifices were inadequate but pointed toward the adequate self-sacrifice of Christ and the cleansing power of His blood. The third movement (9:23–10:18) focuses on the quality of Christ's sacrifice by expounding Ps 110:1; Ps 40:6–8; and Jer 31:31–34. The high point of this symphony is reached in Heb 10:5–10, the heart of this third movement. These verses affirm that Christ's effective sacrifice is the willing offering of himself unto death as an obedient human being.

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COCKERILL, GARETH LEE. "Structure and Interpretation in Hebrews 8:1–10:18: A Symphony in Three Movements." Bulletin for Biblical Research 11, no. 2 (January 1, 2001): 179–201. http://dx.doi.org/10.2307/26422270.

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Abstract Most scholars agree that Heb 8:1–10:18 is the author's exposition of the effective sacrifice of the Son/high priest. There is, however, no consensus about how this section should be subdivided into smaller sections. In this study I argue that Heb 8:1–10:18 is best understood as a "symphony" in three movements (8:1–13; 9:1–22; 9:23–10:18) on the themes of "sanctuary" (8:1–2; 9:1–10; 9:23–24), "sacrifice" (8:3–6; 9:11–15; 9:25–10:14), and "covenant" (8:7–13; 9:16–22; 10:15–18). The themes of "sanctuary" and "covenant" support the central theme of "sacrifice." The first movement (8:1–13), by alluding to Ps 110:1 and citing Jer 31:31–34, establishes the bare fact that Christ's sacrifice must be different from human sacrifices because it pertains to the heavenly sanctuary and establishes the new covenant. The second movement (9:1–22) describes the sacrifices used in the Tabernacle ritual and in the establishing of the old covenant by allusion to the Pentateuch. The purpose of this description is to show that these sacrifices were inadequate but pointed toward the adequate self-sacrifice of Christ and the cleansing power of His blood. The third movement (9:23–10:18) focuses on the quality of Christ's sacrifice by expounding Ps 110:1; Ps 40:6–8; and Jer 31:31–34. The high point of this symphony is reached in Heb 10:5–10, the heart of this third movement. These verses affirm that Christ's effective sacrifice is the willing offering of himself unto death as an obedient human being.

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COCKERILL, GARETH LEE. "Structure and Interpretation in Hebrews 8:1–10:18: A Symphony in Three Movements." Bulletin for Biblical Research 11, no. 2 (January 1, 2001): 179–201. http://dx.doi.org/10.2307/26422270.

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Abstract Most scholars agree that Heb 8:1–10:18 is the author's exposition of the effective sacrifice of the Son/high priest. There is, however, no consensus about how this section should be subdivided into smaller sections. In this study I argue that Heb 8:1–10:18 is best understood as a "symphony" in three movements (8:1–13; 9:1–22; 9:23–10:18) on the themes of "sanctuary" (8:1–2; 9:1–10; 9:23–24), "sacrifice" (8:3–6; 9:11–15; 9:25–10:14), and "covenant" (8:7–13; 9:16–22; 10:15–18). The themes of "sanctuary" and "covenant" support the central theme of "sacrifice." The first movement (8:1–13), by alluding to Ps 110:1 and citing Jer 31:31–34, establishes the bare fact that Christ's sacrifice must be different from human sacrifices because it pertains to the heavenly sanctuary and establishes the new covenant. The second movement (9:1–22) describes the sacrifices used in the Tabernacle ritual and in the establishing of the old covenant by allusion to the Pentateuch. The purpose of this description is to show that these sacrifices were inadequate but pointed toward the adequate self-sacrifice of Christ and the cleansing power of His blood. The third movement (9:23–10:18) focuses on the quality of Christ's sacrifice by expounding Ps 110:1; Ps 40:6–8; and Jer 31:31–34. The high point of this symphony is reached in Heb 10:5–10, the heart of this third movement. These verses affirm that Christ's effective sacrifice is the willing offering of himself unto death as an obedient human being.

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Gaither, Catherine, Jonathan Kent, Víctor Vásquez Sánchez, and Teresa Rosales Tham. "Mortuary Practices and Human Sacrifice in the Middle Chao Valley of Peru: Their Interpretation in the Context of Andean Mortuary Patterning." Latin American Antiquity 19, no. 2 (June 2008): 107–21. http://dx.doi.org/10.1017/s1045663500007744.

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Investigations at several northern Peruvian coastal archaeological sites by archaeologists and physical anthropologists are beginning to provide details on long-term patterning of mortuary behavior. Some of these patterns include retainer sacrifice, child sacrifice, and the metaphorical principle we refer to as “like with like.” In this paper, we discuss the data relating to these mortuary patterns discovered at the site of Santa Rita B in the middle Chao Valley. Examples of each of the patterns presented are evident at the site. These include at least three child sacrifices and one adult sacrifice. The sacrifices appear to be retainer sacrifices, defined as sacrifices intended to accompany a deceased principal personage in the afterlife. The inclusion of the child sacrifices with a subadult principal burial is part of the “like with like” pattern seen here and at other Andean sites. Dating to the start of the Late Intermediate period (ca. A.D. 1100–1300), these finds are compared to other north coastal sites, both earlier and later, and the extent of temporal continuity in these patterns is discussed.

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Gödde, Susanne. "Ein Opfer für Ares." Poetica 50, no. 1-2 (February 21, 2020): 19–52. http://dx.doi.org/10.30965/25890530-05001002.

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Abstract This paper analyses the human sacrifice of Menoeceus in Euripides’ Phoenissae. In the third epeisodion, Teiresias draws on the history of Thebes and its royal family to justify the sacrifice and the choice of Menoeceus as its victim. But what are the ritual or cultural models outside the dramatic fiction that inform this sacrifice and made it understandable for the contemporary ancient Athenian audience? To answer this question, I discuss possible similarities to pre-battle sacrifice, the pharmakos-ritual, and the mythical pattern of a hero who sacrifices himself for the community. The relation of this sacrifice to the foundation of Thebes, which itself plays a prominent role in the play’s choral odes, is then examined in a concluding section. Here, the crucial question is whether the sacrifice restates the act of foundation and its violence or instead negates and invalidates it.

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Ibrahim, Alek, I. Gede Suparta Budisatria, Wayan Tunas Artama, Rini Widayanti, and Bayu Andri Atmoko. "Sacrificers’ Preferences on Selection and Procurement of Sacrificial Animals for Eid al-Adha Celebration." ANIMAL PRODUCTION 24, no. 1 (March 31, 2022): 37–44. http://dx.doi.org/10.20884/1.jap.2022.24.1.99.

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Eid al-Adha is one of the biggest religious celebrations in Indonesia. This study was conducted to determine the profile and activities of sacrificers (shohibul qurban) in selecting and procuring sacrificial animals for the Eid al-Adha celebration. This study was conducted by in-depth interviews with a total of 54 sacrificers in Sleman Regency, Yogyakarta, during the Eid al-Adha celebration in 2019. The data were analyzed using descriptive analysis (number and percentage). This study indicated that most sacrificers were classified as productive age (45.35 years), high school graduates (46.30%), and self-employed workers (50.00%) with an income of IDR 3,357,896 per month. The sacrificial animals were cattle, sheep, and goats with an average body weight of 253.75 kg, 27.80 kg, and 32.80 kg, and the prices of IDR 20,939,962; IDR 2,906,250; and IDR 2,420,000, respectively. The sacrificial animals were mainly purchased from the livestock seller or intermediary seller (38.89%). There were livestock-price differences in the different marketplaces (44.44%) and between Eid al-Adha and the daily period (61.11%). This study concluded that the cattle preferred animal types for group sacrifices, and the sheep had preferred animal types for individual sacrifice. Cattle are usually sacrificed with a joint purchase between sacrificers. Each reason for selecting and procuring the sacrificial animal types was influenced by different motivations, such as financial, animal handling, and local wisdom factors.

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Visserman, Mariko L., Emily A. Impett, Francesca Righetti, Amy Muise, Dacher Keltner, and Paul A. M. Van Lange. "To “See” Is to Feel Grateful? A Quasi-Signal Detection Analysis of Romantic Partners’ Sacrifices." Social Psychological and Personality Science 10, no. 3 (March 23, 2018): 317–25. http://dx.doi.org/10.1177/1948550618757599.

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Although gratitude plays a central role in the quality of relationships, little is known about how gratitude emerges, such as in response to partners’ sacrifices. Do people need to accurately see these acts to feel grateful? In two daily experience studies of romantic couples (total N = 426), we used a quasi-signal detection paradigm to examine the prevalence and consequences of (in)accurately “seeing” and missing partners’ sacrifices. Findings consistently showed that sacrifices are equally likely to be missed as they are to be accurately detected, and about half of the time people “see” a sacrifice when the partner declares none. Importantly, “seeing” partners’ sacrifices—accurately or inaccurately—is crucial for boosting gratitude. In contrast, missed sacrifices fail to elicit gratitude, and the lack of appreciation negatively colors the partner’s satisfaction with the relationship when having sacrificed. Thus, these findings illustrate the power that perception holds in romantic couples’ daily lives.

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Boaz, Danielle. "The “Abhorrent” Practice of Animal Sacrifice and Religious Discrimination in the Global South." Religions 10, no. 3 (March 6, 2019): 160. http://dx.doi.org/10.3390/rel10030160.

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In September 2018, the majority Buddhist government of Sri Lanka approved draft legislation banning animal sacrifice at Hindu Temples. The Cabinet referred to these sacrifices as a “primitive” practice that can cause physical and mental harm to society. Similarly, the Federal Supreme Court of Brazil is presently evaluating the constitutionality of a proposed bill banning animal sacrifice in the state of Rio Grande do Sul. Proponents of this bill argue that animal rights supersede the religious freedom of the adherents of Afro-Brazilian faiths who perform these sacrifices. They further contend that the practice of animal sacrifice poses a threat to public health. Through the evaluation of these cases, this article will consider the relationship between animal sacrifice and religious freedom in the Global South. Using Brazil and Sri Lanka as examples, it will explore how laws and litigation protecting animal welfare can often be a guise for racial discrimination and religious intolerance.

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Елиманов, Вадим Евгеньевич. "The Doctrine of St. Nicholas Cabasilas on the Eucharist as Sacrifice." Theological Herald, no. 1(40) (March 15, 2021): 151–77. http://dx.doi.org/10.31802/gb.2021.40.1.008.

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Данная статья представляет собой попытку системной реконструкции учения св. Николая Кавасилы о Евхаристии как Жертве. В труде св. Николая «Изъяснение Божественной литургии» Евхаристия предстаёт как Богочеловеческая Жертва, в которой Церковь в целом и каждый христианин в частности под видом даров (хлеба и вина) приносит саму себя, свою жизнь в жертву Богу. Бог в ответ на это дароприношение подаёт Саму Жизнь, Самого Себя. Важным открытием стало определение смысловой связи между этапами совершения Евхаристической Жертвы, этапами совершения ветхозаветных жертв и этапами домостроительства спасения, совершённого Христом. Было установлено, что всякая жертва совершается в момент изменения состояния: когда «дар» (δῶρον) становится «жертвой» (θυσία). Если Голгофская Жертва совершилась через распятие, когда Христос из «Дара» Богу стал «Жертвой» Ему, а ветхозаветные кровавые жертвы совершались через заклание, когда жертвенное животное из дара становилось жертвой Богу; то Евхаристическая Жертва совершается через преложение (μεταβολή), когда дары (хлеб и вино) становятся истинной Жертвой, то есть Телом и Кровью Агнца Христа. This article is an attempt at a systematic reconstruction of the doctrine of st. Nicholas Cabasilas on the Eucharist as Sacrifice. In the work of st. Nicholas «Commentary on the Divine Liturgy», the Eucharist appears as a God-Human Sacrifice, in which the Church as a whole, and every Christian in particular, under the guise of gifts (bread and wine), offers itself, its life as a sacrifice to God. God responds to this gift and gives back Life itself, Himself. An important discovery was the definition of the semantic relationship between the stages of the Eucharistic Sacrifice, the stages of the Old Testament sacrifices, and the stages of The Economy of Salvation, accomplished by Christ. It was established that every sacrifice is made at the moment of state change: when a «gift» (δῶρον) becomes a «sacrifice» (θυσία). If the Sacrifice of Calvary was made by crucifixion, when Christ from the «Gift» to God became the «Sacrifice» to Him, and blood sacrifices in the Old Testament were made by slaughter, when the sacrificial animal from the gift became the sacrifice to God; then the Eucharistic Sacrifice is performed by the transformation (μεταβολή), when the gifts (bread and wine) become the true Sacrifice, i.e., the Body and Blood of the Lamb of Christ.

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Mary Jo Firth Gillett. "Sacrifice." Journal of Feminist Studies in Religion 32, no. 2 (2016): 98. http://dx.doi.org/10.2979/jfemistudreli.32.2.09.

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Levy, Shimon. "Sacrifice." Ecumenica 7, no. 1-2 (January 1, 2014): 109–13. http://dx.doi.org/10.5325/ecumenica.7.1-2.0109.

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Greeley, Katie. "Sacrifice." Ecumenica 7, no. 1-2 (January 1, 2014): 108. http://dx.doi.org/10.5325/ecumenica.7.1-2.0108.

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Reinert, Hugo. "Sacrifice." Environmental Humanities 7, no. 1 (2015): 255–58. http://dx.doi.org/10.1215/22011919-3616461.

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Barclay, Jane. "Sacrifice." Self & Society 32, no. 4 (October 2004): 29–32. http://dx.doi.org/10.1080/03060497.2004.11083803.

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Bataille, Georges, and Annette Michelson. "Sacrifice." October 36 (1986): 61. http://dx.doi.org/10.2307/778551.

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Eidevall, Göran. "Reciprocity and the Risk of Rejection: Debate over Sacrifice in the Hebrew Bible." Religions 9, no. 12 (December 19, 2018): 422. http://dx.doi.org/10.3390/rel9120422.

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Sacrifice is a central but contested topic in the prophetical literature in the Hebrew Bible. Whereas some texts criticize the sacrificial cult vehemently, other texts express strong support for such a cult. Interestingly, and somewhat paradoxically, a certain writing, such as the book of Jeremiah, may contain both cult-critical prophecies and passages that promote sacrifices. Divergent interpretations of this ancient debate have engendered an intense scholarly debate. Adopting a new approach, informed by sacrifice theories that emphasize the notion of reciprocity, this article refutes the view that prophets like Amos and Jeremiah rejected all sacrifices. Rather, they (that is, the authors of these books) addressed specific situations, or explained specific catastrophes in retrospect. Viewed from this perspective, the cult-critical prophecies, as well as other references to rejected sacrifice, are in fact compatible with a basically positive attitude towards the sacrificial cult.

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Gui, Benedetto. "ON MUTUAL BENEFIT AND SACRIFICE: A COMMENT ON BRUNI AND SUGDEN'S ‘FRATERNITY’." Economics and Philosophy 25, no. 2 (July 2009): 179–85. http://dx.doi.org/10.1017/s0266267109990046.

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This note comments on Bruni and Sugden's interesting notion of fraternity among contract partners as joint commitment to cooperate for mutual benefit. I raise two points on their paper, both concerning the role of sacrifice. First I maintain that, differently from other social preferences, guilt aversion (or warm glow) does not imply self-sacrifice. Secondly, I argue that aiming for mutual benefit does not prevent individuals from facing trade-offs between their own and their partners’ surplus, so the notion of sacrifice cannot be entirely eschewed. To the contrary, reciprocal ‘sacrifices’ enhance cooperative intentions and help create feelings of friendliness.

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Goggin, W. Ezekiel. "Hegel and Bataille on Sacrifice." Hegel Bulletin 39, no. 2 (June 25, 2018): 236–59. http://dx.doi.org/10.1017/hgl.2018.17.

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AbstractIn Georges Bataille’s view, the Hegelian interpretation of kenotic sacrifice as passage from Spirit to the Speculative Idea effaces the necessarily representational character of sacrifice and the irreducible non-presence of death. But Hegel identifies these aspects of death in the fragments of the 1800 System. In sacrificial acts, subjectivity represents its disappearance via the sacrificed other, and hence is negated and conserved. Sacrifice thus provides the representational model of sublation pursued in the Phenomenology as a propaedeutic to Science. Bataille’s critique clarifies the fragments of the 1800 System, contextualizing Hegel’s rehabilitation of kenotic sacrifice in the Phenomenology. Bataille’s poetics parodies Hegelian kenosis via repetition of material difference, enacting an ecstatic temporality which Hegel perhaps suppresses as the condition of his system. Finally—if Bataille is correct in his assessment—the system would be subjected to a reversal, with radical implications for the philosophy of religion.

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Caliskan, Haci Mehmet, Zamir Kemal Erturk, Metin Ocak, and Burak Celik. "Injuries related to animal sacrifice during the Feast of Sacrifice in Turkey." Annals of Saudi Medicine 40, no. 3 (May 2020): 219–26. http://dx.doi.org/10.5144/0256-4947.2020.219.

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ABSTRACT BACKGROUND: The Feast of Sacrifice is a significant annual religious festival in Muslim countries. In these festivals, thousands of animals are usually sacrificed by inexperienced individuals. Thus, many injuries occur during sacrificing of animals. OBJECTIVES: Describe injuries related to animal sacrifice or meat processing. DESIGN: Cross-sectional descriptive study. SETTINGS: Three hospitals in different cities of Turkey. SUBJECTS AND METHODS: Severity and type of injuries that occur during animal sacrifice or meat processing after the sacrifice and hospital costs. MAIN OUTCOME MEASURES: Identification and classification of sacrifice related injuries. SAMPLE SIZE: 301 injured individuals. RESULTS: The mean age of the patients was 42.5 (14.8) years and 83.1% of the subjects were male. Most (90.0%) injuries were penetrating injuries and 10.0% were blunt traumas. Upper and lower extremity injuries were identified in 77.4% and 17.9% of cases, respectively. Almost half of the injuries were on the left hand (49.8%). Almost all (96.6%) cases were treated and discharged from emergency services. Median hospital cost per patient was 103.14 Turkish Liras (35.95-852.66 Turkish Liras) (19.53 USD [6.80-161.48 USD]). CONCLUSIONS: Even though injuries related to animal sacrifice are usually caused by minor sharp objects, they can be severe and life threatening on rare occasions. To minimize the injuries that may occur during this period, public education and more convenient sacrifice centers may be helpful. LIMITATIONS: Small sample, single country, and short duration of the study. CONFLICT OF INTEREST: None.

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Wang, Zhenlan, and Joan G. Miller. "Cost and Family Obligation in Everyday Sacrifice to Parents Among European American and Chinese Emerging Adults." Cross-Cultural Research 54, no. 2-3 (August 2, 2019): 156–79. http://dx.doi.org/10.1177/1069397119863422.

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Cultural studies on sacrifices made by emerging adults have given limited attention to the cost involved. We addressed this issue in studies among U.S. and Chinese emerging adults. Assessing real-life instances of sacrifice, Study 1 ( N = 130) showed that Chinese sacrifice for their parents in a higher cost way than do European Americans. In a vignette-based experiment, Study 2 ( N = 254) demonstrated that family obligation motivates high-cost sacrifice among Chinese emerging adults but not among European American emerging adults. The findings underscore the importance in cultural research of recognizing the distinctive impact of cultural and immigration effects, while highlighting methodological limitations associated with the use of scale measures.

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Zulaika, Joseba. "The Dark God: The Sacrifice of Sacrifice." Religions 12, no. 2 (January 20, 2021): 67. http://dx.doi.org/10.3390/rel12020067.

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The Frazerian question of murder turned into ritual sacrifice is foundational to cultural anthropology. Frazer described the antinomian figure of a king, who was, at once, a priest and a murderer. Generations of anthropologists have studied sacrifice in ethnographic contexts and theorized about its religious significance. But sacrifice itself may turn into a problem, and René Girard wrote about “the sacrificial crisis”, when the real issue is the failure of a sacrifice that goes wrong. The present paper addresses such a “sacrificial crisis” in the experience of my own Basque generation. I will argue that the crisis regarding sacrifice is pivotal. But my arguments will take advantage of the background of a more recent ethnography I wrote on the political and cultural transformations of this generation. This requires that I expand the notion of “sacrifice” from my initial approach of ethnographic parallels towards a more subjective and psychoanalytical perspective. As described in my first ethnography, the motivation behind the violence was originally and fundamentally sacrificial; when it finally stopped in 2011, many of those invested in the violence, actors as well as supporters, felt destitute and had to remodel their political identity. The argument of this paper is that the dismantling of sacrifice as its nuclear premise—the sacrifice of sacrifice—was a major obstacle stopping the violence from coming to an end.

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Lemardelé, Christophe. "LE SACRIFICE DE PURIFICATION: UN SACRIFICE AMBIGU?" Vetus Testamentum 52, no. 2 (2002): 284–89. http://dx.doi.org/10.1163/156853302760013910.

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AbstractLe sacrifice de purification (hattā't) a un sens complexe. Dans le cas du nazir, il apparaît qu'il préserve de l'impureté. Quant à l'usage du sang de ce sacrifice, il semble indiquer deux destinataires opposés.

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Medvedeva, S. M. "Self-Sacrifice of a Scientist in Soviet-Russian Cinema." MGIMO Review of International Relations, no. 5(44) (October 28, 2015): 231–39. http://dx.doi.org/10.24833/2071-8160-2015-5-44-231-239.

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Abstract: In the article we analyze the evolution of the idea of self-sacrifice of a scientist in Soviet-Russian cinema (from 1930th until now). The research is based on Weber-Merton’s assumption that the development of modern science stemmed from religion. And in this sense scientific work could be regarded as a kind of religious activity. As a result a number of traits (more typical for a priest) were attributed to a scientist. Such traits are the following: self-sacrifice (in the name of science), asceticism, deep devotion to ideals, etc. As it is shown in the article these pseudoreligious traits remain unchanged in the cinematographic images of scientists. In the article we ague, that the subject of self-sacrifice of a scientist was pictured by Soviet-Russian cinema during its whole history. This ability to self-sacrifice serves as a criterion to prove that a scientist is a true scientist. Nevertheless, it is possible to separate out three periods of picturing of self-sacrifice according to implicit sense of action: 1) period of Stalin’s cinema (1930th-1950th); 2) period of Thaw and Stagnation (1960th-1980th); 3) postsoviet cinema (until now). Each period has its unique tradition of presentation of self-sacrifice of a scientist. Finally we ague, that in the late soviet time appeared a trend to show the sacrifice in the name of science as a senseless and useless action. Scientists in the cinema either lost their ability to self-sacrifice or they sacrificed in vain. In post soviet cinema such tragic attitudes increased: now a scientist has to sacrifice himself on purpose to give up science. It means that science doesn’t worth sacrifice any more. This tendency reveal deep moral crisis among modern Russian intelligentsia.

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YILMAZ, Gürkan. "On the Religious Sacrifice Motif in the Book of Dede Korkut Qurban of Dede Korkut." Journal of Media,Culture and Communication, no. 23 (May 23, 2022): 26–33. http://dx.doi.org/10.55529/jmcc23.26.33.

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Dede Korkut Stories, which are the products of the transition from epic to folk tale, are the building blocks of oral tradition. Traditions, customs, beliefs, geographical conditions, wars with their enemies and extraordinary events of the Oghuz is told throughthe story. In addition to encountering many motifs in the work, there is also a sacrifice motif. are encountered. There are third sacrifices motif at the Dede Korkud Stroies, which consist of twelve stories. First, the sacrifice motif in The Story of Dirse Han’s Son Boðaç Han is seen as an animal, in the second, the sacrifice motif is seen as a group of male animals in the Kam Püre Son Bamsý Beyrek Story, and in the third, in the story of Kazan Bey’s Son Uruz Being Captive, the son uses the analogy of sacrificing himself for his father. In this study, the sacrifice motif in the mentioned stories has been examined.

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Lambert, Michael. "Ancient Greek and Zulu Sacrificial Ritual a Comparative Analysis." Numen 40, no. 3 (1993): 293–318. http://dx.doi.org/10.1163/156852793x00194.

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AbstractIn this paper, ancient Greek and Zulu sacrificial ritual are compared in order to test the validity of Burkert's hypothesis about the origins and function of sacrifice. Similarities and differences between the two ritual systems are analysed. The Zulus do not clearly differentiate between Olympian and chthonic deities and sacrifices and seem to sacrifice exclusively to or for the shades or ancestors. The absence of a fully-developed ancestor cult in ancient Greek religion (the cult of heroes and the cult of the dead bear some resemblance to one) seems to reflect the nature of a pólis culture which cuts across the boundaries of tribes and phratries: no such culture is evident amongst the Zulus and ancestor cult thus reflects the lineage and kinship system characterising Zulu life. Burkert believes that sacrifice has its origins in the ritualisation of the palaeolithic hunt. Crucial aspects of the theory do not seem to be validated by Zulu thought-patterns: e.g. there is little or no trace of guilt or anxiety at ritual killings, a guilt which might be expected from a people deeply attached to their animals, often personified in praises addressed to them. Following G.S. Kirk, this paper attempts to illustrate that composite accounts of both ancient Greek and Zulu sacrifice acquire misleading emotional resonances which individual sacrifices might not have. This comparative study does not disprove Burkert's theory, but attempts to demonstrate that explanations offered in terms of origins or formative antecedents are fraught with speculative problems and throw no light on the motivation for sacrifice.

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Valeri, Valerio. "Sacrifice without Sacrifice?De l'universalité d'une forme africaine du sacrifice. Albert de Surgy." History of Religions 30, no. 4 (May 1991): 427–29. http://dx.doi.org/10.1086/463251.

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Czekanowska-Gutman, Monika, Amitai Mendelsohn, and Devorah Schoenfeld. "Akedah as an Actual Sacrifice." Religion and the Arts 26, no. 5 (December 12, 2022): 660–78. http://dx.doi.org/10.1163/15685292-02605005.

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Abstract Akedat Yitzhak (The Binding of Isaac) is one of the most powerful and yet horrifying narratives of the Hebrew Bible, describing a sacrifice which was ultimately not performed, as Isaac was not slaughtered. However, over the centuries Jewish exegesis developed a controversial tradition in which Isaac was in fact sacrificed. This paper traces this tradition from Midrashic texts through Hebrew Crusade narratives into works by modern Jewish artists. The latter offer depictions of the divergent interpretation of the Akedah in the context of the Shoah (Marc Chagall) and in the context of Arab-Israeli conflict in the Land of Israel (Abel Pann). Discussing the complex treatment of the actual sacrifice in modern Jewish culture, the paper demonstrates how these artists engaged with an actual sacrifice at different stages of their artistic career as a way of depicting trauma either on the national or personal level.

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Cronin, Lorcan Donal, Calum Alexander Arthur, James Hardy, and Nichola Callow. "Transformational Leadership and Task Cohesion in Sport: The Mediating Role of inside Sacrifice." Journal of Sport and Exercise Psychology 37, no. 1 (February 2015): 23–36. http://dx.doi.org/10.1123/jsep.2014-0116.

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In this cross-sectional study, we examined a mediational model whereby transformational leadership is related to task cohesion via sacrifice. Participants were 381 American (Mage = 19.87 years, SD = 1.41) Division I university athletes (188 males, 193 females) who competed in a variety of sports. Participants completed measures of coach transformational leadership, personal and teammate inside sacrifice, and task cohesion. After conducting multilevel mediation analysis, we found that both personal and teammate inside sacrifice significantly mediated the relationships between transformational leadership behaviors and task cohesion. However, there were differential patterns of these relationships for male and female athletes. Interpretation of the results highlights that coaches should endeavor to display transformational leadership behaviors as they are related to personal and teammate inside sacrifices and task cohesion.

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Bates, Jane. "Sacrifice required." Nursing Standard 20, no. 48 (August 9, 2006): 29. http://dx.doi.org/10.7748/ns.20.48.29.s30.

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Güth, Werner. "Human Sacrifice." Review of Behavioral Economics 1, no. 1-2 (January 15, 2014): 137–65. http://dx.doi.org/10.1561/105.00000007.

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Peck, Steven L. "The Sacrifice." Dialogue: A Journal of Mormon Thought 52, no. 3 (October 1, 2019): 117–60. http://dx.doi.org/10.5406/dialjmormthou.52.3.0117.

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Kozin, Alexander. "The sacrifice." Metodo. International Studies in Phenomenology and Philosophy 6, no. 2 (2018): 173–204. http://dx.doi.org/10.19079/metodo.6.2.173.

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Silva, Álvaro. "Radical Sacrifice." Mayéutica 44, no. 97 (2018): 238–39. http://dx.doi.org/10.5840/mayeutica2018449733.

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Sengupta, Mallika. "Ritual Sacrifice." Iowa Review 19, no. 2 (April 1989): 120–21. http://dx.doi.org/10.17077/0021-065x.3758.

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Dietrich, Donald J. "On Sacrifice." European Legacy 19, no. 2 (February 23, 2014): 268–69. http://dx.doi.org/10.1080/10848770.2014.876212.

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Daffurn, Richard. "ANIMAL SACRIFICE." Journal of the American Dental Association 128, no. 2 (February 1997): 150. http://dx.doi.org/10.14219/jada.archive.1997.0146.

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Platten, Stephen. "Reanimating sacrifice?" Theology 115, no. 1 (December 21, 2011): 26–35. http://dx.doi.org/10.1177/0040571x11425295.

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Journal articles on the topic 'The Sacrifice'

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