By Peter L. Berger
This crucial contribution to the sociology of faith presents an research that clarifies the usually ironic interplay among faith and society. Berger is famous for his concise and lucid type.
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This significant contribution to the sociology of faith presents an research that clarifies the usually ironic interplay among faith and society. Berger is famous for his concise and lucid sort.
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Additional resources for The Sacred Canopy: Elements of a Sociological Theory of Religion
NEB's "open country"). , "artificially flattened surfaces or 'fields'," suitable for agricultural (especially vineyards and orchards) or architectural uses, built onto the natural slope leading prophets . . were sometimes buried near holy sites" and cites Ezek. 43:7-8 as also "pertinent" (Judahite Burial Practices and Beliefs about the Dead [ J S O T S u p 123/ASOR Monograph 7; Sheffield: J S O T , 1992] 116). Nothing is known of the burial of (North-)Israelite kings; Ezek. 43:7-8 pertains to the burial of Judahite kings (cf.
While the "crushing" of the idols may echo 2 Kgs. 23:6, the Chronicler has generalized the practice (15:16, following 1 Kgs. 15:13) and has already purified the T e m p l e in the course of Manasseh's reign, making it unlikely that v. 4 b a is his equivalent o f t h a t verse. 18 T h e interpretation just proposed for v. 4bß further distances the two; it is reminiscent of the treatment of the bones taken from tombs described in J e r . 8:1-3, but is difficult to explain on the basis of anything in the final form of the Kings reform report.
Simon, concludes his largely literary study ("I Kings 13: A Prophetic Sign—Denial and Persistence, ייHUCA 47  117): "The ancient word of the Lord, obliterated except for the marker of the sepulcher of the man of god, reappeared and broke through into history in its full power [in the events reported in 2 Kgs. , Cogan-Tadmor simply take it for granted that 'Josiah fulfilled an ancient prophecy, which an unnamed man of God had pronounced against Jeroboam's altar" (II Kings, 299-300), while Gray considers 23:16-20 to be a later interpolation, "notwithstanding the historicity of the events" (I II Kings, 714).