Peter Berger's The Sacred Canopy: Elements of a Sociological Theory of Religion is, just as it purports to be, a theoretical work. Berger is not attempting to create a sociological theory of religion, but rather to define several elements that would create such a theory. In particular, he is interested in the relationship between society, and the development of society, and religion. Berger's thesis may be found in his preface. It is clearly laid out, and is, in fact, one of the clearer passages in the book. The following argument is intended to be an exercise in sociological theory. Specifically, it seeks to apply a general theoretical perspective derived from the sociology of knowledge to the phenomenon of religion. While at certain points the argument moves on levels of considerable abstraction, it never leaves (at least not intentionally) the frame of reference of the empirical discipline of sociology (p. v) Berger intends, in this book, to provide some elements of a sociological theory of religion. Berger acknowledges the abstract and theoretical nature of his work, and also clearly acknowledges his debt to sociological theory and research. The reader would do well to be informed about sociological theory before attempting to read Berger's work. Berger's method is, without a doubt, sociological. Moreover, it is derived from the sociology of knowledge, and is, thus, highly abstract. Berger is interested not in concrete examples, but rather, in concepts. Berger organizes his argument around three primary concepts. These concepts are externalization, the "ongoing outpouring of human being into the world," objectivation, the "attainment by the products of this activity of a reality that confronts its original producers as a facticity external to and other than themselves," and internalization, the "reappropriation by men of this same reality, transforming it once again from structures of the objective world into structures of the subjective consciousness" (p. 4). These three terms provide a theoretical basis for the remainder of Berger's book. During the course of his work, Berger uses few concrete examples. His examples, when they appear, are primarily drawn from the Hebrew scriptures and Hindu religious texts. His data, such as it is, is drawn from works of philosophy and sociology, and religious studies. He frequently cites Max Weber and Emile Durkheim, both of whom wrote on the sociology of religion. Berger applies very few concrete examples in his sociological analysis of religion; however, he frequently discusses the changing impact of Protestantism on the world, and of the world on Protestantism. His discussion includes mention of radical movements within Protestantism, and just such a movement comes to mind as an apt application of his work. The so-called "religious right" in North America, composed of fundamentalist Christians is a fitting example of Berger's method. Berger discusses movements such as this in his chapter on "Secularization and the Problem of Legitimation". Berger mentions movements that were founded in reaction to Protestant liberalism, such as the "neo-orthodox" movement in theology (p. 161). It would seem that fundamentalism, as it exists at the end of the twentieth century, is a movement with similar roots. Berger finds several characteristics common to these movements, particularly "the energetic reassertion of the objectivity of the tradition" (p. 162). These movements have also been associated with a "rediscovery of the church" as a corporate entity (p. 163). These movements are also highly sectarian. Each of these characteristics signifies a reaction against secularization. Modern Christian fundamentalists clearly fit within the characteristics defined by Peter Berger. They are generally opposed to subjective understanding of the Bible or of God. The individual believer places a great deal of weight on his or her individual identification with a particular sect and with a particular church within that sect. One only has to turn on the television on a Sunday morning to determine that Christian fundamentalists are reacting against secularization. The preachers behind their television cameras rage against the vices of modern America, including, rather ironically, television. The characteristics that have been applied to Christian fundamentalists can, in fact, be applied to any number of fundamentalist movements. Islamic fundamentalists react against secularization, represented, in their eyes, by the West, especially America. This reaction is visible in the actions of those nations ruled by Islamic fundamentalists. They attempt to segregate themselves from secularization by progressively moving toward a more conservative world view. Berger's work discusses religion within a sociological framework. Berger is particularly concerned with defining the role of religion in relation to society. Berger first defines the process by which society is created, a process that incorporates externalization, objectivation, and internalization. According to Berger, one of the primary functions of religion in society is to serve as a legitimating force. As such, religion reinforces and maintains the socially defined reality (p. 32). Berger goes on to discuss the effects of modernization and secularization on religion and society as a whole. All in all, Berger's work provides an interesting synthesis of sociological theory and religion.