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This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1848 edition. Excerpt: ... 104 SIN IMPUTED TO THE SCAPE-GOAT [PART 2. head of the goat, how the goat represented Christ, and how Christ as the representative of the Church had all our sins laid to his charge, proceeds, Secondly, "To confess over the goat all the iniquities of the children of Israel, and all their trangressssions in all their sins: " thus shewing the truth and reality of Christ's being made sin; the whole weight of sin and of the sinner's dependance being on the head of Jesus, as Aaron's hands bore heavy on the goat: and thus Aaron confessed all our depravity in the same words expressed in Exod. xxxiv. 6, 7, where the Lord promised " to forgive iniquity, transgression, and sin: " and in Dan. ix. 24, the same words include the whole essence of evil to be removed by the death of Messiah. Now Aaron confessing all this over the goat, shewed his faith in the transfer and imputation of sin to another, and that the slain goat was sacrificed for those very sins which were confessed over the live goat. There is not another type in the whole Bible so important and so declarative of the total removal of all guilt from the most guilty of all sinners. The high-priest is reported to pray thus over the goat, "O Lord, thy people, the house of Israel, have sinned and done iniquity and transgressed before thee: O Lord, make atonement now for the sins and for the iniquites and for the trespasses that thy people, the house of Israel, have sinned and unrighteously done and trespassed before the?, as it is written in the law of Moses thy servant, That in this day he shall make atonement for you." The covenanttransactions between the Father and the Son were clearly set before the people through the sign of the scape-goat, on which the sins of the people being put by...
"As soon as Ian Gibson began meeting Christians in the Nepali city of Bhaktapur, he noticed the importance of a particular type of story in their lives. When he asked someone "How did you become a Christian?" they would usually give a long and fluent answer, a narrative that had been told with minor or major variations many times before. This book grows out of these conversion narratives: it is a study of Christians in Bhaktapur, and of the Christian church in Nepal. It seeks to explain why Nepali Christianity is growing so rapidly, and to depict the lives of individual Christians."-- from publisher's website.
The Karaites, a small Jewish sect that arose twelve centuries ago and still exists today, was at one time the most outspoken and productive schismatic division in Judaism. The Karaites contributed much to the Jewish literature of the Middle Ages, for they developed their own corpus of theological dogmas, liturgy, juristic exegesis, metaphysical concepts, secular poetry, apologetics, and sermons. This anthology-the first of its kind in any language of the West-provides excerpts from the early Karaite literature (down to about the year 1500) representing the full range of their thought and belief. All extracts have been translated directly from Arabic, Aramaic, and Hebrew original sources. "This book marks the first attempt in any language to present a chronological exposition of seven centuries of evolution of this interesting Jewish sect through a selection of excerpts from the writings of its spokesmen. . . . [A] pioneering achievement."-Zvi Ankori, Jewish Social Studies "Will be of real interest. . . to historians of religion, sociologists of religion, students of Judaism, Talmudic scholars, students of comparative religious law, and scholars interested in the relation between Islam and Judaism in the Middle Ages."-Maurice S. Friedman, The Journal of Religion "The book is an important addition to Qaraite literature in English."-Isis "The texts are wisely chosen, carefully edited, and supplied with copious notes. An excellent introduction to each writer is given. The book is successful from every point of view."-Edward Robertson, The Royal Asiatic Society "The commentaries of [the] scholars. . . are important additions to Jewish scholarly research."-Jewish News
This important textbook provides a critical introduction to the social anthropology of religion, focusing on more recent classical ethnographies. Comprehensive, free of scholastic jargon, engaging, and comparative in approach, it covers all the major religious traditions that have been studied concretely by anthropologists - Shamanism, Buddhism, Islam, Hinduism, Christianity and its relation to African and Melanesian religions and contemporary Neopaganism. Eschewing a thematic approach and treating religion as a social institution and not simply as an ideology or symbolic system, the book follows the dual heritage of social anthropology in combining an interpretative understanding and sociological analysis. The book will appeal to all students of anthropology, whether established scholars or initiates to the discipline, as well as to students of the social sciences and religious studies, and for all those interested in comparative religion.
A lucid outline of explanations of religious phenomena offered by such great thinkers as Hegel, Marx, and Weber.
"Traces the development of numerical systems in Sumerian, Egyptian, Greek, Roman, Chinese, Babylonian, and Mayan cultures, and examines the origins of the Hindu-Arabic numerals we use today"--Back cover.
The first major attempt to relate canonical Romantic texts to writings of the African diaspora.
Roman literature seems to provide plenty of instances of contempt towards foreign or black individuals, but it is an untenable assumption that such distaste amounts to a racist attitude, particularly considering how elusive the definitions of 'race' and 'racism' are. Making extensive use of developments in sociological theory and psychology, Romans and Blacks, first published in 1989, presents an innovative and illuminating picture of black-white relations in Roman society. It is argued that 'race' as a somatic identification that entails permanent and genetically transmitted social disabilities was absent, and that the main deference-entitling distinctions in the Roman world were socio-cultural rather than somatic. Therefore, Professor Thompson concludes, references to black skins and negroid features should be interpreted in aesthetic terms. This wide-ranging study brings welcome clarity to the discussion of blacks in the Roman world, and is valuable for all students of race relations as well as classicists and historians.