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The Book of Job raises stark questions about the nature and meaning of innocent suffering and the relationship of the human to the divine, yet it is also one of the Bible's most obscure and paradoxical books, one that defies interpretation even today. Mark Larrimore provides a panoramic history of this remarkable book, traversing centuries and traditions to examine how Job's trials and his challenge to God have been used and understood in diverse contexts, from commentary and liturgy to philosophy and art. Larrimore traces Job's obscure origins and his reception and use in the Midrash, burial liturgies, and folklore, and by figures such as Gregory the Great, Maimonides, John Calvin, Immanuel Kant, William Blake, Margarete Susman, and Elie Wiesel. He chronicles the many ways the Book of Job's interpreters have linked it to other biblical texts; to legends, allegory, and negative and positive theologies; as well as to their own individual and collective experiences. Larrimore revives old questions and provides illuminating new contexts for contemporary ones. Was Job a Jew or a gentile? Was his story history or fable? What is meant by the "patience of Job," and does Job exhibit it? Why does God speak yet not engage Job's questions? Offering rare insights into this iconic and enduring book, Larrimore reveals how Job has come to be viewed as the Bible's answer to the problem of evil and the perennial question of why a God who supposedly loves justice permits bad things to happen to good people.… (plus d'informations)
The author is director of religious studies at the New School. He chronicles the "reception history" of commentators from the 3rd century midrash authors to Elie Wiesel. He takes a scholarly latitudinarian approach which is a watermark of Unitarian Universalism.
Summarizes the six-volume study of Job by Pope Gregory (540-604), which basically introduces centuries of allegorical interpretations of the entire Old Testament. This resource supports my theory that Book of Job is a holon of the Tanak, and of course is parallel in allegory to the New Testament. Gregory's view of Job's torment presaging the suffering of Jesus. See also excellent reviews of the expressed views of Maimonides, Aquinas, Hume, Lucien Febvre, and Voltaire's "What difference does it make?"
Voltaire said Candide was "Job brought up to date".
Kant said all we can do with doubts is admit them. Book of Job shows that the problem of evil remains an open wound. Riddles remain.
To their credit, some theologians stop trying to "figure out God's plan" and focus on the poetry, the sublimity. See von Herder, and Robert Lowth. Reviewer Joan Acocella interjects "As if ambiguity boosted the sublimity." As if !
Such aestheticism is a moral failure and removes Deity from any role in the human realm. Exactly Job's complaint. He thought he had a jolly relationship with G-d, now obviously breached. "I cry unto thee and thou dost not hear me!"
William Blake (watercolor illustrations 1810) did not mind the conflicts. "Without Contraries is no progression". Love and Hate, necessary.
After the Shoah, Elie Wiesel basically approached Job again on behalf of the survivors, noting that Job was not Jewish. Great text, epitomizing the Jewish suffering.
It is Rabbi Rubenstein who said we must think about Job's children and G-d's infanticide just to have a bet with Satan, an angel in the court of Heaven.
One of my favorite translators--he writes like Blake paints--is also reviewed: Stephen Mitchell, who may be a Buddhist. His authorship of "Book of Job" launches the "spiritual transformation" view which I experienced -- finding comfort in being part of the infinite, the dust.
A good look at this puzzling book of the bible and its influence on people through the ages. Its influence on one depends on what one brings to the work. Not black or white but nuanced truth. ( )
The third title in the "Lives of Great Religious Books" series I've read; this is the most esoteric of the three, as it focuses much more on critical readings of Job over time and commentaries on the text rather than on the text's specific "biographical" details. Still very much worth a read, and extremely interesting given the way Job has been read and utilized by everyone from Kant to Blake to Wiesel. ( )
This is a scholarly book and not for the feint of heart. I found it very difficult to get through, perhaps unsurprising, because I believe the intended audience are theologians and philosophers. My two stars reflect my perspective as a curious, inexpert reader of this subject. ( )
Informations provenant du Partage des connaissances anglais.Modifiez pour passer à votre langue.
The book of Job tells of a wealthy and virtuous man in an unfamiliar land in the East. His virtue is so great that God points him out to hassatan -- literally the satan, "the adversary," a sort of prosecuting attorney in the divine court, who, whether by temperament or profession, is skeptical regarding the possibiblity of genuine human piety.
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Informations provenant du Partage des connaissances anglais.Modifiez pour passer à votre langue.
In its jarring polyphony and in its silences, the book of Job speaks to and for the broken. In its protagonist's persistence, it speaks of hope even in the depths of despair. In its unfinalizability, it offers a shared project for sufferers and witnessses, and an outline of a community of care. As we continue the work of binding shattered lives and worlds into livable wholes, we will contiue also to make a books of Job.
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▾Descriptions de livres
The Book of Job raises stark questions about the nature and meaning of innocent suffering and the relationship of the human to the divine, yet it is also one of the Bible's most obscure and paradoxical books, one that defies interpretation even today. Mark Larrimore provides a panoramic history of this remarkable book, traversing centuries and traditions to examine how Job's trials and his challenge to God have been used and understood in diverse contexts, from commentary and liturgy to philosophy and art. Larrimore traces Job's obscure origins and his reception and use in the Midrash, burial liturgies, and folklore, and by figures such as Gregory the Great, Maimonides, John Calvin, Immanuel Kant, William Blake, Margarete Susman, and Elie Wiesel. He chronicles the many ways the Book of Job's interpreters have linked it to other biblical texts; to legends, allegory, and negative and positive theologies; as well as to their own individual and collective experiences. Larrimore revives old questions and provides illuminating new contexts for contemporary ones. Was Job a Jew or a gentile? Was his story history or fable? What is meant by the "patience of Job," and does Job exhibit it? Why does God speak yet not engage Job's questions? Offering rare insights into this iconic and enduring book, Larrimore reveals how Job has come to be viewed as the Bible's answer to the problem of evil and the perennial question of why a God who supposedly loves justice permits bad things to happen to good people.
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Summarizes the six-volume study of Job by Pope Gregory (540-604), which basically introduces centuries of allegorical interpretations of the entire Old Testament. This resource supports my theory that Book of Job is a holon of the Tanak, and of course is parallel in allegory to the New Testament. Gregory's view of Job's torment presaging the suffering of Jesus. See also excellent reviews of the expressed views of Maimonides, Aquinas, Hume, Lucien Febvre, and Voltaire's "What difference does it make?"
Voltaire said Candide was "Job brought up to date".
Kant said all we can do with doubts is admit them. Book of Job shows that the problem of evil remains an open wound. Riddles remain.
To their credit, some theologians stop trying to "figure out God's plan" and focus on the poetry, the sublimity. See von Herder, and Robert Lowth. Reviewer Joan Acocella interjects "As if ambiguity boosted the sublimity." As if !
Such aestheticism is a moral failure and removes Deity from any role in the human realm. Exactly Job's complaint. He thought he had a jolly relationship with G-d, now obviously breached. "I cry unto thee and thou dost not hear me!"
William Blake (watercolor illustrations 1810) did not mind the conflicts. "Without Contraries is no progression". Love and Hate, necessary.
After the Shoah, Elie Wiesel basically approached Job again on behalf of the survivors, noting that Job was not Jewish. Great text, epitomizing the Jewish suffering.
It is Rabbi Rubenstein who said we must think about Job's children and G-d's infanticide just to have a bet with Satan, an angel in the court of Heaven.
One of my favorite translators--he writes like Blake paints--is also reviewed: Stephen Mitchell, who may be a Buddhist. His authorship of "Book of Job" launches the "spiritual transformation" view which I experienced -- finding comfort in being part of the infinite, the dust.