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As in his past books (Holy Blood, Holy Grail; The Jesus Papers), Baigent attempts to discover the darkish forceshiding within the shadows of faith and ferret out fundamentalists whose dogmatism usually turns to violence. targeting the tip occasions, he warns that robust fundamentalist sects in Christianity, Judaism and Islam are operating to lead to the conflict of Armageddon, whilst the forces of darkness may be destroyed through the Messiah, who will then lead to a brand new reign. All 3 teams wish Jerusalem, the place every one lays declare to a actual spot, the Dome of the Rock, as a sacred position in its historical past; all 3 need a kingdom within which politics are subservient to faith. Baigent makes a similar mistake that the fundamentalists make while analyzing the e-book of Revelation. it isn't a booklet of prophecy and guide for scary sinners again into the fold; it's apocalyptic literature that makes use of symbols as mystery codes for the situation within the lives of first- and second-century Christians, supplying them wish for escaping from their plights. unfortunately, Baigent's well-intentioned exposé seems to be little greater than a screed opposed to fundamentalism that's in accordance with a misreading of his vital textual content. (Sept. )
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13. Levenson, Creation, 66-77. 14. Levenson, Creation, 121. 18 The Problem of Evil and its Symbols in Jewish and Christian Tradition unproven: (a) the creation story presupposes that God did not create the primordial creatures; (b) those creatures, the embodiment of evil, were believed not to have been utterly annihilated; (c) a New Year Festival, that focused on helping Yhwh to fight the powers of Evil, existed, and played a central role in the Israelite cult. Assuming that these claims are, at the least, not free from doubt, the question remains: was the very existence of evil a theological problem in biblical Israel?

B. Doyle; Historical Commentary on the Old Testament; Leuven: Peeters, 1998), 58-62. K. -J. Kraus, Klagelieder (Threni) (BKAT; Neukirchen-Vluyn: Neukirchener Verlag, 2nd edn, 1960), 15-18; B. Albrektson, 'The Background and Origin of the Theology of Lamentations', in idem, Studies in the Text and Theology of the Book of Lamentations (Studia Theologica Lundensia, 21; Lund: C. K. K. P. Re'emi, 'The Theology of Hope: A Commentary on the Book of Lamentations', in R. P. B. Salters, Jonah and Lamentations (OTG; Sheffield: Sheffield Academic Press, 1994), esp.

L. Greenstein, 'Lament over the Destruction of City and Temple in Early Israelite Literature', in Z. Talshir et al. (eds), Homage to Shmuel: Studies in the World of the Bible 34 The Problem of Evil and its Symbols in Jewish and Christian Tradition perspective, the Sumerian laments do not blame the destruction of Mesopotamian cities and temples by the high gods, An and Enlil, on the sins of the people. The gods have their own reasons or no reason at all. 31 The point should not be overstated, however; for while sin is occasionally mentioned in Lamentations, that sin is never specified.

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La nostalgie des origines: Méthodologie et histoire des religions by Mircea Eliade


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