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What is the meaning of the martyr’s sacrifice? Is it true that the martyr imitates Christ? After the “one and eternal” sacrifice of Jesus why are from time to time new (and often quite numerous) sacrifices necessary? What is the underlying concept concerning the divinity? How do these ideas survive in present times? These are the kind of questions behind the inquiries in this monograph. The author investigates martyrdom as a (voluntary) human sacrifice and wishes to demonstrate how human sacrifice has been turned into martyrdom. The two emblematic figures of this transformation are Iphigeneia and Isaac. Pesthy argues that all the peoples in the environment in which Christianity came into being are characterized by a very ambiguous and hypocritical attitude toward human sacrifice: while in theory they condemn it as barbarian and belonging to bygone times, in concrete cases they accept, admire and practice it. The same attitude survives in Christianity in which martyrs replace the human sacrifice of olden days: they are real sacrifices, not symbolical ones. Our feelings about martyrs can be very different: we may admire their unbending courage and heroism or be irritated by their stubbornness, or even feel disgusted at the fanaticism with which they strove for death. But whatever our feelings may be, we must admit that a very strong motivation is needed to accept voluntarily or even seek death (and, in the majority of cases, a very painful death at that).

Martyrdom --- Voluntary human sacrifice --- 235.3*7 --- 235.3*7 Martelaren --- Martelaren --- Sacrifice, Human (Voluntary) --- Human sacrifice --- Martyrdom (Christianity) --- Christian martyrs --- Christianity --- Voluntary human sacrifice. --- Christianity. --- Christianity, Early medieval, Martyrdom, Religion, Symbols.

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Philippe Buc examine dans ce livre comment la théologie chrétienne a façonné des siècles de conflits, depuis la première guerre judéo-romaine (66) jusqu’à l’invasion de l’Irak (2003), en passant par la première croisade (1096) ou la Révolution française. Même dans les sociétés sécularisées ou explicitement non chrétiennes, comme l’Union soviétique stalinienne, les formes qu’ont prises de nombreux séismes politiques (guerres civiles, purges, déportations, terrorisme, etc.) sont selon lui en grande partie explicables par le christianisme et les très anciens concepts religieux qui influencent la façon dont la violence est perçue et perpétrée.Ce que veut comprendre Philippe Buc c’est non seulement la logique par laquelle une personne saine d’esprit est amenée à tuer ou mourir pour un principe, mais aussi les raisonnements qui légitiment l’imposition de la liberté par la contrainte ou le pardon des atrocités de la guerre. Analysant l'idéologie américaine contemporaine de la guerre, qui place la violence sous l’empire d’idées abstraites, comme la liberté ou la paix mondiale, il met au jour son profond enracinement dans l’Écriture sainte.Fruit de quinze années de recherches d’une ampleur peu commune, Guerre sainte, martyre et terreur montre combien les pieux idéaux de sacrifice, de pureté et de rédemption n’ont cessé de donner sens à la violence, depuis les premiers siècles chrétiens jusqu’aux temps inquiets que nous vivons.

Guerre -- Aspect religieux -- Christianisme --- Violence -- Aspect religieux --- Martyre --- Aspect religieux --- Christianisme --- Histoire --- Violence --- Political violence --- War --- Martyrdom --- Terrorism --- Religious aspects --- Christianity --- History --- Guerre --- Christianisme. --- History. --- 235.3 --- 27 --- 27 Kerkgeschiedenis --- Kerkgeschiedenis --- 27 Histoire de l'Eglise --- Histoire de l'Eglise --- 27 Church history --- Church history --- 235.3 Hagiografie --- 235.3 Hagiographie --- Hagiografie --- Hagiographie --- Violence - Religious aspects - Christianity - History --- Political violence - Religious aspects - Christianity - History --- War - Religious aspects - Christianity - History --- Martyrdom - Christianity - History --- Terrorism - Religious aspects - Christianity - History