Oblação como sentido de vida
Autor(a) principal: | |
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Data de Publicação: | 2013 |
Tipo de documento: | Dissertação |
Idioma: | por |
Título da fonte: | Biblioteca Digital de Teses e Dissertações do EST |
Texto Completo: | http://dspace.est.edu.br:8080/xmlui/handle/BR-SlFE/421 |
Resumo: | What is oblation? This question appears as the moving force of this dissertation. To ask about oblation is to ask about its meaning and the meaning it had in the sacrificial ritual in the Israel of the Old Testament and what meaning it gives to the origin and the expression of sacrifice and worship in the land of the ancient civilizations. Oblation is the starting point but it is also the point of arrival. Oblation is a question but it is also the answer. Oblation is surrender but it also is receptivity. Oblation is exodus, going out of oneself to enter the sacredness of the other s terrain. Oblation is fraternity, solidarity, relationality, it is being-for-the-other, it is unconditional love, and being thus, it also becomes an eschatological sign. With the intent of delving into this comprehension the work follows in three parts. The first part permits investigating that such origin and expression took place through the worship of the earth, bloody and bloodless sacrifices and also human sacrifices. All peoples express themselves religiously. Within these expressions, are the rite and the sacrificial rites. The second part verifies that in the Old Testament the term minhah (= oblation) appears, technically used to express gifts in general. Later, the term was reserved for meaning vegetable/plant offerings. The minhah is connected with the offering of breads, incense, holocausts and sacrifices of slaughter and of communion. The ritual, which initially was celebrated popularly, with the Josiah Reform it came to be administered by the legally instituted priests. The sacrificial religious culture of the Israel of the Old Testament comes between the worship of the earth of the ancient civilizations and the sacrifice of the New Testament: the oblation of Jesus on the cross. The third part focuses on the theme of oblation. In Jesus, the oblation par excellence, we have the superiority of the priesthood, of the sacrifice and of the covenant which is established once and for all. It is the new sacrifice. And the covenant is also new, which bursts forth in a movement of continuity, rupture and overcoming. From the comprehension of the life, death and resurrection of Jesus, oblation comes to have as its theological place the human experience. Oblation is following, is listening to the will of God, is liberation, is grace, and is giving meaning of fullness of one s own life and of that of the other. |
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2016-07-25T15:52:13Z2013-11-262016-07-25T15:52:13Z2013-08-23MOREIRA, Adriana. Oblação como sentido de vida. 2013. 98 f. Dissertação (Mestrado em Teologia) - Faculdades EST, São Leopoldo, 2013.http://dspace.est.edu.br:8080/xmlui/handle/BR-SlFE/421What is oblation? This question appears as the moving force of this dissertation. To ask about oblation is to ask about its meaning and the meaning it had in the sacrificial ritual in the Israel of the Old Testament and what meaning it gives to the origin and the expression of sacrifice and worship in the land of the ancient civilizations. Oblation is the starting point but it is also the point of arrival. Oblation is a question but it is also the answer. Oblation is surrender but it also is receptivity. Oblation is exodus, going out of oneself to enter the sacredness of the other s terrain. Oblation is fraternity, solidarity, relationality, it is being-for-the-other, it is unconditional love, and being thus, it also becomes an eschatological sign. With the intent of delving into this comprehension the work follows in three parts. The first part permits investigating that such origin and expression took place through the worship of the earth, bloody and bloodless sacrifices and also human sacrifices. All peoples express themselves religiously. Within these expressions, are the rite and the sacrificial rites. The second part verifies that in the Old Testament the term minhah (= oblation) appears, technically used to express gifts in general. Later, the term was reserved for meaning vegetable/plant offerings. The minhah is connected with the offering of breads, incense, holocausts and sacrifices of slaughter and of communion. The ritual, which initially was celebrated popularly, with the Josiah Reform it came to be administered by the legally instituted priests. The sacrificial religious culture of the Israel of the Old Testament comes between the worship of the earth of the ancient civilizations and the sacrifice of the New Testament: the oblation of Jesus on the cross. The third part focuses on the theme of oblation. In Jesus, the oblation par excellence, we have the superiority of the priesthood, of the sacrifice and of the covenant which is established once and for all. It is the new sacrifice. And the covenant is also new, which bursts forth in a movement of continuity, rupture and overcoming. From the comprehension of the life, death and resurrection of Jesus, oblation comes to have as its theological place the human experience. Oblation is following, is listening to the will of God, is liberation, is grace, and is giving meaning of fullness of one s own life and of that of the other.O que é oblação? Esta pergunta aparece como força motriz deste trabalho dissertativo. Perguntar pela oblação é perguntar pelo seu sentido e pelo sentido que possui no ritual sacrificial no Israel do Antigo Testamento e que sentido dá à origem e à expressão do sacrifício e do culto da terra nas civilizações antigas. Oblação é ponto de partida, mas é também ponto de chegada. Oblação é pergunta, mas é também resposta. Oblação é entrega, mas é também receptividade. Oblação é êxodo, é saída de si mesmo, para entrar na sacralidade do terreno do outro. Oblação é fraternidade, é solidariedade, é relacionalidade, é ser-para-o-outro, é amor incondicional e, assim sendo, passa a ser também sinal escatológico. No intuito de esmiuçar esta compreensão o trabalho segue-se em três partes. A primeira parte permite apurar que tal origem e expressão se deram por meio do culto à terra, sacrifícios cruentos e incruentos e, também, sacrifícios humanos. Todos os povos se expressam religiosamente. Dentre estas expressões, está o rito e o rito sacrificial. A segunda parte verifica que no Antigo Testamento aparece o termo minhah (= oblação), utilizado tecnicamente para expressar a dádiva em geral. Posteriormente, o termo foi reservado para significar oferendas vegetais. À minhah está ligada a oferenda de pães, de incenso, holocausto, sacrifício de abate e de comunhão. O ritual que, inicialmente, era celebrado popularmente, com a Reforma de Josias passa a ser administrado pelos sacerdotes legalmente instituídos. A cultura religiosa sacrificial do Israel do Antigo Testamento está entre o culto à terra das civilizações antigas e o sacrifício do Novo Testamento: a oblação de Jesus na cruz. A terceira parte foca o tema da oblação. Em Jesus, o oblato por excelência, dá-se a superioridade do sacerdócio, do sacrifício e da aliança que é estabelecida uma vez por todas. É o novo sacrifício. E é nova também a aliança que irrompe num movimento de continuidade, ruptura e superação. Da compreensão da vida, morte e ressurreição de Jesus, a oblação passa a ter como lugar teológico a experiência humana. Oblação é seguimento, é escuta da vontade de Deus, é libertação, é graça, é dar sentido de plenitude para a vida própria e de outrem.Made available in DSpace on 2016-07-25T15:52:13Z (GMT). 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dc.title.por.fl_str_mv |
Oblação como sentido de vida |
title |
Oblação como sentido de vida |
spellingShingle |
Oblação como sentido de vida Moreira, Adriana Sacrifício Doação Oferta Oblação Amor LEITURA E ENSINO DA BÍBLIA Sacrifice Giving Offering Oblation Love CNPQ::CIENCIAS HUMANAS::TEOLOGIA |
title_short |
Oblação como sentido de vida |
title_full |
Oblação como sentido de vida |
title_fullStr |
Oblação como sentido de vida |
title_full_unstemmed |
Oblação como sentido de vida |
title_sort |
Oblação como sentido de vida |
author |
Moreira, Adriana |
author_facet |
Moreira, Adriana |
author_role |
author |
dc.contributor.referee1.fl_str_mv |
Hoefelmann, Verner |
dc.contributor.referee1Lattes.fl_str_mv |
http://lattes.cnpq.br/8692969730711420 |
dc.contributor.advisor1.fl_str_mv |
Schmitt, Flavio |
dc.contributor.advisor1Lattes.fl_str_mv |
http://lattes.cnpq.br/4051638587142121 |
dc.contributor.advisor1ID.fl_str_mv |
CPF:37897373053 |
dc.contributor.referee1ID.fl_str_mv |
CPF:29716926049 |
dc.contributor.authorID.fl_str_mv |
CPF:02917188928 |
dc.contributor.authorLattes.fl_str_mv |
http://lattes.cnpq.br/8095792177950960 |
dc.contributor.author.fl_str_mv |
Moreira, Adriana |
contributor_str_mv |
Hoefelmann, Verner Schmitt, Flavio |
dc.subject.por.fl_str_mv |
Sacrifício Doação Oferta Oblação Amor LEITURA E ENSINO DA BÍBLIA |
topic |
Sacrifício Doação Oferta Oblação Amor LEITURA E ENSINO DA BÍBLIA Sacrifice Giving Offering Oblation Love CNPQ::CIENCIAS HUMANAS::TEOLOGIA |
dc.subject.eng.fl_str_mv |
Sacrifice Giving Offering Oblation Love |
dc.subject.cnpq.fl_str_mv |
CNPQ::CIENCIAS HUMANAS::TEOLOGIA |
description |
What is oblation? This question appears as the moving force of this dissertation. To ask about oblation is to ask about its meaning and the meaning it had in the sacrificial ritual in the Israel of the Old Testament and what meaning it gives to the origin and the expression of sacrifice and worship in the land of the ancient civilizations. Oblation is the starting point but it is also the point of arrival. Oblation is a question but it is also the answer. Oblation is surrender but it also is receptivity. Oblation is exodus, going out of oneself to enter the sacredness of the other s terrain. Oblation is fraternity, solidarity, relationality, it is being-for-the-other, it is unconditional love, and being thus, it also becomes an eschatological sign. With the intent of delving into this comprehension the work follows in three parts. The first part permits investigating that such origin and expression took place through the worship of the earth, bloody and bloodless sacrifices and also human sacrifices. All peoples express themselves religiously. Within these expressions, are the rite and the sacrificial rites. The second part verifies that in the Old Testament the term minhah (= oblation) appears, technically used to express gifts in general. Later, the term was reserved for meaning vegetable/plant offerings. The minhah is connected with the offering of breads, incense, holocausts and sacrifices of slaughter and of communion. The ritual, which initially was celebrated popularly, with the Josiah Reform it came to be administered by the legally instituted priests. The sacrificial religious culture of the Israel of the Old Testament comes between the worship of the earth of the ancient civilizations and the sacrifice of the New Testament: the oblation of Jesus on the cross. The third part focuses on the theme of oblation. In Jesus, the oblation par excellence, we have the superiority of the priesthood, of the sacrifice and of the covenant which is established once and for all. It is the new sacrifice. And the covenant is also new, which bursts forth in a movement of continuity, rupture and overcoming. From the comprehension of the life, death and resurrection of Jesus, oblation comes to have as its theological place the human experience. Oblation is following, is listening to the will of God, is liberation, is grace, and is giving meaning of fullness of one s own life and of that of the other. |
publishDate |
2013 |
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2013-11-26 2016-07-25T15:52:13Z |
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2013-08-23 |
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2016-07-25T15:52:13Z |
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MOREIRA, Adriana. Oblação como sentido de vida. 2013. 98 f. Dissertação (Mestrado em Teologia) - Faculdades EST, São Leopoldo, 2013. |
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http://dspace.est.edu.br:8080/xmlui/handle/BR-SlFE/421 |
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MOREIRA, Adriana. Oblação como sentido de vida. 2013. 98 f. Dissertação (Mestrado em Teologia) - Faculdades EST, São Leopoldo, 2013. |
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http://dspace.est.edu.br:8080/xmlui/handle/BR-SlFE/421 |
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