The most high God does live in houses, but not houses built by men...'
Since the Kantian revolution, metaphysical knowledge has been articulated by influential theologians in the language of analogy. In accordance with this tradition, the metaphor found in Luke-Acts, that God does live in houses, but not houses built by men, is explored by studying it as a root metapho...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
NTWSA
1991
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| In: |
Neotestamentica
Year: 1991, Volume: 25, Issue: 1, Pages: 51-64 |
| Further subjects: | B
Theology
B New Testament Bible B Temple metaphor B Sociology B Luke B Social History B Linguistics B Analogy B Christianity B Metaphor B Acts |
| Online Access: |
Volltext (JSTOR) Volltext (kostenfrei) Volltext (kostenfrei) |
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| 245 | 1 | 4 | |a The most high God does live in houses, but not houses built by men...' |
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| 520 | |a Since the Kantian revolution, metaphysical knowledge has been articulated by influential theologians in the language of analogy. In accordance with this tradition, the metaphor found in Luke-Acts, that God does live in houses, but not houses built by men, is explored by studying it as a root metaphor. A root metaphor in the theological sense can be defined as the most basic assumption we can make about man's existence and experience. In this article, John H Elliott's proposal that 'temple' and 'household' in Luke-Acts articulate a contrast in social institutions is debated. It is argued that this 'contrast' does not really articulate a shift in social institutions, but rather a broadening of an existing social institution as the result of a changed symbolic universe. This shift in symbolic universe is studied against the backdrop of a tendency to broaden the temple as a theological symbol which had already started and which intensified during the Second temple period. It is shown that the temple, its sacrificial offerings and purifying rituals, were closely associated with the household, its meals and purifying ceremonies. Jesus also advocated the broadening of the concept temple/household. His view is reportedly conveyed by Stephen, Peter, James, and Paul. | ||
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