Diocles the Timid: Invective History and Divine Justice in Lactantius’s De mortibus persecutorum 17–19

2021 ◽  
Vol 14 (1) ◽  
pp. 29-49
Author(s):  
Byron Waldron
Keyword(s):  
Author(s):  
Michael C. Legaspi
Keyword(s):  
The Will ◽  

In the book of Job, wisdom is contested. In the speeches of the friends, wisdom is a program based on a pious alignment with divine justice as manifest in the sacred, social, and cosmic orders. In the figure of Job, the reader is invited to reconsider the nature of piety on which this understanding of wisdom is based. Job raises the possibility that piety is a form of integrity that yields a different relation to order. Accordingly, piety does not consist in a knowledge of order that leads to a prosperous life but rather in the determination to hold one’s place within the order, to remain true to the inner dictates of one’s pious life. To do so is to inhabit an order in which the strange inexplicability of this determination is coordinated to the strangeness of the cosmos itself and to the will of an inscrutable God.


2019 ◽  
Vol 65 ◽  
pp. 63-83
Author(s):  
Alexandre Johnston

This article offers a comparative reading of Solon'sElegy to the Muses(fragment 13 West) and the BabylonianPoem of the Righteous Sufferer, focusing on the interplay of literary form and theological content. It argues that in both poems, shifts in the identity and perspective of the poetic voice enable the speaker to act out, or perform, a particular vision of humanity and its relationship with the divine. The comparative analysis improves our understanding of both texts, showing for instance that Solon's elegy is a highly sophisticated attempt to articulate a coherent vision of divine justice and the human condition. It also sheds light on the particular modes in which ancient literature and theology interact in different contexts, and how this interaction could affect audiences.


PMLA ◽  
1891 ◽  
Vol 6 (1) ◽  
pp. 29-40
Author(s):  
John P. Fruit

That teacher of literature who has not comprehended the significance of a work of Art, has never been endued with the spirit and power of his high calling. He stands unwittingly in the place of an apostle of “that external quality of bodies which may be shown to be in some sort typical of the Divine attributes.”“Those qualities, or types,” according to Ruskin, “on whose combination is dependent the power of mere material loveliness” are:“Infinity, or the type of Divine Incomprehensibility; Unity, or the type of the Divine Comprehensibility; Repose, or the type of the Divine Permanence; Symmetry, or the type of the Divine Justice; Purity, or the type of the Divine Energy; Moderation, or the type of Government by Law.”


Perichoresis ◽  
2017 ◽  
Vol 15 (1) ◽  
pp. 85-99
Author(s):  
S. Mark Hamilton

Abstract Jonathan Edwards′ New England theology has a great deal more to say that is of contemporary doctrinal interest than it is often credited with, particularly as it relates to the doctrine of atonement. This article explores several anomalous claims made be this 18th and 19th century tradition, and in this way, challenges the recent and growing consensus that Edwards espoused the penal substitution model and his successors a moral government model. I argue that of all that is yet to be considered about their doctrine of atonement, we ought to begin with those claims made about the nature and demands of divine justice.


1975 ◽  
Author(s):  
Marvin H. Pope

This third edition of the Anchor Bible Book Of Job (Volume 15 in the series) contains numerous new, revised or augmented notes. Of special interest is the inclusion of readings from the earliest translation of the Book Of Job, the recently published Targum (Aramaic translation) recovered from Cave XI of Khirbet Qumran, in the Judean Wilderness near the Dead Sea, perhaps the version which was suppressed by Rabbi Gamaliel. The Book Of Job is one of the indisputably great works of world literature. The story is well-known: a prosperous and happy man, distinguished for rectitude and piety, falls victim to a series of catastrophes. And the occasion (if not the reason) for these undeserved calamities: Satan's challenge to Yahweh to test the sincerity of Job's faith. It is by now proverbial to refer to the patience of Job. Yet this traditional image derives only from the Prologue and the Epilogue of the book. But the Job who confronts us in the long middle section is anything but patient. His outcries against God raise the question of theodicy, or divine justice, which occupies the greater portion of Job's Dialogue with his comforters. But it is inevitably as literature that Job must be read and enjoyed. This translation is marked by a concerted effort to capture as much as possible the poetic and metrical characteristics of the original Hebrew: the result is a version notable for its accuracy and directness. The experience of reading the Book Of Job in this translation, then, is to rediscover an exceedingly eloquent masterpiece. In the terse, rhythmic quality of the translation, the incisive comprehensiveness of the introduction and notes, Job maintains the high standard of scholarship, literateness, and readability established in The Anchor Bible.


1981 ◽  
Vol 31 (1) ◽  
pp. 33-38 ◽  
Author(s):  
Dana Sutton

One of the best-known fragments of a lost Greek drama is Critias' fr. 43F19 Snell, an extended rhesis from the play Sisyphus in which the protagonist narrates how once upon a time human life was squalid, brutal, and anarchistic; as a remedy men devised Law and Justice; this expedient served to check open wrongdoing but did not hinder secret crimes; then some very clever man hit upon the idea of inventing gods and the notion of divine retribution; thus secret criminality was stopped by fear of the gods.The prevalent understanding of Critias' motives is largely determined by the commonest interpretation of this fragment. Some authorities think the notion of divine justice as merely a human device designed to serve a socially utilitarian purpose is Critias' own invention; others regard this passage as wholly or in part a réchauffé of the ideas of others, such as Protagoras, Democritus, or Diagoras of Rhodes. With few exceptions, it has until recently been thought that Critias was, if not a sophist himself, at least a cynical disciple of Machtpolitik who differed from similar thinkers such as Thrasymachus and Callicles only in that he translated ideas similar to those these figures are made to express in the pages of Plato into brutal political action.A handful of authorities have dissented from this view on the grounds that it is dangerous to attribute to a playwright sentiments placed in the mouths of his stage-characters (although to be sure, as we shall see, the theory that the views expressed in the fragment were the poet's own has ostensible ancient authority in the doxographic tradition). Recently the prevalent interpretation of fr. 19 Sn. has been subjected to additional criticism in two articles by German writers that may well be harbingers of a major reappraisal – long overdue, in the present writer's opinion – of Critias' beliefs.


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