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*with exclusive inerview

 
job's friends

[martin]I wonder if I would ever sit silently with a friend for seven days out of respect for his suffering.

I wonder if I would ever stay with him after he began to talk for the hours or days it took him to grieve his loss, to get in touch with his feelings, and to stand against his God.

I wonder if I would ever stay with him long enough to stand up for his God and to be rebuked by his God for it in the end.

I wonder if I would ever love someone enough to spend hours accusing him as a means of defending my bad theology against my friend's suffering that would, in the end, invalidate my theology. I wonder if I would ever love someone enough to risk the kind of abyss the loss of such a closely held theology might lead me down.

Would I love him enough to discover that I truly hate him, that the comfort I offer makes everything worse for him?

When I was younger, I tried to avoid hospitals, nursing homes, viewings, funerals -- anything that required me to get close to other people in their sufferings. I didn't know what to say to comfort the sick and the bereaved. Job's friends later taught me by their example that I don't have to say anything, and that it is important just to call, just to visit.

At one point, I also shared Job's friends' judgmental theology: suffering generally results from sin. My theology was another reason for my avoidance of hospitals and funeral homes. The sick and the dying pitted my heart against my stiff, sick understanding of God. Job's friends could have helped me here, too. By following their example, I might have stuck it out with others in tight quarters where, sooner or later, God would have shown up and challenged my thinking.

I see the same struggle I went through going on in each of Job's friends. The struggle plays out in their speeches to Job. They try to help Job by preaching to him about God's judgment and, in the process, making not-overly-subtle references to the tragedies that rocked Job's world. For example, Zophar, knowing full well that all ten of Job's children died when a great wind blew down the house where they were eating, is kind enough to remind Job that " . . . God shall cast the fury of his wrath upon [the hypocrite], and shall rain it upon him while he is eating." (Job 20:23)

The following may be only a partial list of remarks by Job's friends demonstrating how they connect Job's suffering with what they judge to be his sin:

Job's disaster (chapter:verse) Friends' remarks to Job (chapter:verse)
The Sabiens take Job's oxen (1:15), and the Chaldeans take Job's camels (1:17) "Whose harvest the hungry eateth up, and taketh it even out of the thorns, and the robber swalloweth up [foolish men's] substance. (5:5)

"[The wicked] shall not be rich, neither shall his substance continue. . ." (15:29)

"The robber shall prevail against [the wicked]." (18:9)

"In the fullness of [the wicked's] sufficiency he shall be in straits; every hand of the wicked shall come upon him." (20:22)

"The increase of [the wicked's] house shall depart, and his goods shall flow away in the day of his wrath." (20:28)
The sole surviving servant over the oxen and the sole surviving servant over the camels escape and tell Job the news (1:15 & 17) "A dreadful sound is in the [the wicked man's] ears: in prosperity the destroyer shall come upon him." (15:21)
"The fire of God is fallen from heaven, and hath burned up the sheep, and the servants..." (1:16) ". . . brimstone shall be scattered upon [the wicked's] habitation." (18:15)

"The heaven shall reveal [the wicked man's] iniquity... (20:27)

"... the [estate] of [the wicked] the fire consumeth." (22:20)
A great wind blows Job's son's house down, crushing and killing all of Job's children while they are eating (1:18-19) "Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?" (4:7)

"[The foolish man's] children are far from safety, and they are crushed in the gate, neither is there any to deliver them." (5:4)

"If thy children have sinned against [God], and he have cast them away for their transgression. . ." (8:4)

"[The hypocrite] shall lean upon his house, but it shall not stand. . ." (8:15)

"[The wicked] shall neither have son nor nephew among his people, nor any remaining in his dwellings." (18:19)

"When [the wicked and the hypocrite] is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating." (20:23)

I suppose one could read Eliphaz's, Bildad's, and Zophar's remarks in light of Job's tragedies and figure that these friends are simply somewhat insensitive. In this way, one might give them the benefit of the doubt, supposing that they might have added, "present company excepted" to each remark had the events of Job's trial come to their minds during their orations. It is difficult to believe, however, that these three friends would have so entirely forgotten the remarkable events that had led them to remain silent with Job for seven days. Surely the correlations in the above table are more than instances of insensitivity.

Why do these three friends act this way? Logically, of course, they proceed abductively from a faulty explanation. They believe that sin causes all suffering. At a certain stage of many people's spiritual life, this simplistic belief reinforces itself. At an immature stage of my spiritual life, I may judge others in order to feel good about myself. This makes me quite conscious of other people's faults. (Needless to say, my judgments are often quite inaccurate.) I am susceptible both to fixating on others' sins and to accepting the explanation that their sin causes their suffering.

But the root of Job's friends' behavior is really not logic but the unrecognized fear that drives the logic. Job's trials must have scared his friends. After all, if sin doesn't cause all suffering, what would keep these guys from fates similar to Job's? What good would their religion be if it ceased to protect them or even to make them feel comfortable or good about themselves? What good would their religion be to them if its essential purpose were not their well-being?

Before Job's friends show up, the third-person omniscient narrator points out that Job does not "sin with his lips" despite all of his losses. Later, though, his friends' fear drives them to remonstrate with him, and their attacks in turn drive Job to defend his righteousness. (His rebuttals against their accusations also include some snappy and sometimes sarcastic rejoinders:

Do you imagine to reprove words, and the speeches of one that is desperate, which are as wind? (6:26)

No doubt but ye are the people, and wisdom shall die with you. (12:2)

But ye are forgers of lies, ye are all physicians of no value. (13:4)

I have heard many such things: miserable comforters are ye all. (16:2))

Job's friends stick around, and Job's stubborn penchant for justifying himself against God eventually causes them to lose all subtlety. By chapter twenty-two, for instance, Eliphaz no longer requires Job to put two and two together:

Is not they wickedness great? and thine iniquities infinite? For thou hast taken a pledge from thy brother for naught, and stripped the naked of their clothing. Thou hast not given water to the weary to drink, and thou hast withholden bread from the hungry. (22:5-7)

The narrator starts the book by telling us that Job is "perfect and upright, and one that feared God and eschewed evil." (1:1) The narrator returns after the speechifying to sum up everyone's chief faults. Job has "justified himself rather than God." Job's friends have "found no answer, and yet had condemned Job." (32:2-3)

Why do I and others I know feel like we have to have answers? What drives us to bright-line theologies that we will defend at the expense of old friendships and normal human kindness? My own experience tells me that fear is involved. Perhaps we have a premonition that, by pretending to possess God, we have grabbed a patient, powerful tiger by the tail.

Yet I have nothing on Job's friends. I'm not sure I would have goaded Job to defend himself, and I'm not sure I would have risked having my theology ripped away from me by the God it turns out I never knew. At once comfortable and vaguely uneasy in my piety, I'm not sure I would have shown up to comfort Job in the first place.

 

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Posted July 2006

 
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[flower]

everydayandeverynight.com

There's that story in Talmud about planting a carob tree that will only bear fruit in 70 years, long after the planter is gone. What is the motivation for the planter? Someone now deceased had planted trees for him. He's returning the favor.

Planting this linden required less patience, though certainly some. And just like parenting, there are gratifications at every step in the development. My ten-year old son already hangs off its branches. Our Dog Boaz urinates on it. I lean on it and take photos of it.

[Here's the whole post.]


Shadows and Symbols

We see here a personal connection between God and each of his stars. We see him not just having created them (past tense) but leading and ordering them still (present tense). There is a connection of call and response from him to these great balls of fire in the heavens. And he’s keeping score: he knows where each one is at all times.

This is not the God who can easily be boxed into the many categories and thoughts of humankind. And this is definitely not a boring or mass-marketed Supreme Being. This is the one who demonstrates a fireworks of creativity and artistry.

[Here's the whole post.]

[gravestone]

my gorgeous somewhere

From behind cold tables, men back      out
without words. Beat clean and   purple-black,
they relinquish certain prizes:
panties, condom wrappers
and other residual proofs of   conquest.

[Here's the whole poem.]

[trees]

mole

A student reported that he once said to C.S. Lewis, "the amount of really great poetry is very small." At which Lewis snapped, in some irritation, "The amount that can be read with pleasure and profit is enormous."

I agree. I don't have much patience with the idea of "greatness" in the arts, which I think does more harm than good.

[Here's the whole post.]


Florescence

She wears silk dresses in emerald   and
lapis lazuli spun from the peacock’s   tail.
Sometimes I imagine the threads   tugging,
pulling her back and hold on tight.

[Here's the whole poem.]

[tree]

the cassandra pages

The drive west last week, across Vermont and into New York, was one of the most ethereal and beautiful trips I've ever made over that route. I traveled in silence, in the early morning, alone. The clouds still hung low over the Green Mountains, and a hazy fog persisted in the flatter pastures on the border between the two states south of Lake George - it would burn off later in the morning and expose the extreme heat we've had since. But in those early morning hours, the mountains and farmland were dreamy and quiet and empty as the space in which I was traveling.

[Here's the whole post.]


On the Slow Train

What I had learned was folk etymology--what Wikipedia calls "A commonly held misunderstanding of the origin of a particular word, a false etymology." Folk etymologies are usually more interesting than the actual word origin. Sometimes folk etymologies can unfairly cast a bad light on some perfectly innocent words, such as picnic, or phrases such as rule of thumb. But for the most part, folk etymologies can be a lot of fun.

[Here's the whole post.]

[leaf]

Creature of the Shade

But as soon as I asked it I knew she wouldn't be able to answer. I was looking for something like "north" or "west," but she, despite being a transport management professional, just didn't use such words to organize her sense of a city. She used words like "green building" and "flagpole." She could speak of left and right, but these narrative markers don't help you unless you're already on the right course.

[Here's the whole post.]


not native fruit

I've just begun a new book by Susan Griffin, "Wrestling with the Angel of Democracy." So far, it lives up to Griffin's standards for exquisite reasoning and prose. She leads us through the labyrinth of her own inner experience where it meets the outer world of both history and current events. At certain points of connection with current events I remember feeling exactly what she expresses. I take it that the inference of the book's title is that, just as in the Bible story when Jacob wrestles with the angel of the Lord and will not let him go until the angel blesses him, we must now wrestle with the angel of democracy, and not let him go.

[Here's the whole post.]

[picture]

Everydayandeverynight.com

I'm launching my journal again for 5768/2008.

In this omer journal, I take a Jewish-mythic point-of-view which presumes that I, personally, together with all Jews past, present and future, left Egypt and stood at Mt. Sinai together. This perspective challenges each Jew to join the Jewish experience and not be limited by the actual historical time period in which one lives. This perspective places human imagination at the center of religious engagement.

Our leaving Egypt is only the beginning of our path to liberation. Free from the bonds of Pharaoh, we seek a better, more human life. We begin this journey by the shores of the Nile. We look back in awe at a sea now appearing normal after having miraculously parted. But what now?

[Here's the whole post.]


via negativa

It was my birthday, and I had been given a live shrew in a box — not for a pet, but simply to admire and to photograph. I was a little disappointed at first that I didn’t get any real presents, but the shrew was an admirably fierce little creature who attacked anything thrust in its direction, and I soon appreciated the wisdom of the gesture: loaning me a fully wild creature, something that can never be owned or controlled. The idea that anyone can own anything — it’s such a delusion, isn’t it? But that’s what drives this mania of consumption imperiling the earth.

[Here's the whole post.]

[picture]

Mole

Darling,
The rain you sent was mixed with snow.
I could not tell which between
The snowflakes and the apple blossom
On the black sidewalk; I woke and you were

[Here's the whole poem.]

[Picture]

The Middlewesterner

You see what you see. Don't beat yourself up too badly about it. Tomorrow the sky will be something different, a blue sheerness of petticoat, a shiny muslin, a white gauze.

Metaphor takes you away; it doesn't bring you back. You come back on your own if you get here at all.

[Here's the whole post.]

[Picture]

Lekshe's Mistake

Place
is not substance, not
a point in space,
more a point in time
when the conjunction of mind
and matter create
an experience
that
makes us believe there is a spot
to which we can return.

[Here's the whole poem.]


Marcia Bonta

Dragoo, affectionately referred to as “Skunk Man,” has little or no sense of smell, so as a mephitologist he can easily study and live with skunks. When he wants one for his research, he chases it down, picks it up by its tail, and is liberally sprayed, because, as skunk expert Richard G. Van Gelder discovered back in the 1960s, you can only grab a skunk by the tail and escape being sprayed if you surprise the animal. Otherwise, it is able to evert its anus and expose the nipples from its huge and squishy scent sacs, which are then ready to fire even if you do pick it up by its tail.

[Here's the whole post.]

[child walking]

Dick Jones' Patteran Pages

Your soft clock
scatters seconds like
peas on a drum.

A feather pulse
stutters in your
neck.

[Here's the whole poem.]

[duck photo]

Slow Reader

Aubrey is the guru of the Shelf Monkeys, a secret ‘book club’ to which Thomas gets invited. “Some books are simply a waste of paper, a waste of effort both to write and to read.” The flaming cover of this novel is sufficient clue to the book burnings that ensue, inspired by Fahrenheit 451. Books burnings, by the literate?! Only for books deemed not worthy by the members’ code. “We meet, we debate, we burn. It’s therapy, really.” Things escalate quickly and darkly, Lord of the Flies style, and Thomas is compelled to choose between his loyalties to his friends, literature, ethics, and his sanity.

[Here's the whole post.]


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Everydayandeverynight.com
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Listening After Dark
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