{"id":8388,"date":"2010-02-22T00:00:50","date_gmt":"2010-02-22T04:00:50","guid":{"rendered":"http:\/\/fryeblog.blog.lib.mcmaster.ca\/?p=8388"},"modified":"2010-02-22T00:00:50","modified_gmt":"2010-02-22T04:00:50","slug":"religious-knowledge-lecture-17","status":"publish","type":"post","link":"https:\/\/macblog.mcmaster.ca\/fryeblog\/2010\/02\/22\/religious-knowledge-lecture-17\/","title":{"rendered":"Religious Knowledge, Lecture 17"},"content":{"rendered":"

\"genesis\"<\/a><\/p>\n

“…a blend of the tragic, comic and satiric”<\/p>\n

Lecture 17. <\/strong>February 10, 1948<\/strong><\/strong><\/p>\n

To understand Job, you must see that the book is a blend of tragic, comic and satiric.\u00a0 All great drama is a blend of these three.\u00a0 The satiric tone is a blend of the moral and the humorous.\u00a0 Pure humor is not satire; pure denunciation is not satire.<\/p>\n

Satire is a detachment from evil; it brings out its wrongness and ridiculousness.\u00a0 You can\u2019t find anything more detached from evil than God; therefore, there are some aspects of the sardonic in God, or the gods.\u00a0 This is inescapable in any serious religion.\u00a0 Wrath is the reaction of good when confronted with evil, and wrath is the opposite of irritation.\u00a0 God is incapable of irritation, which is a personal egocentric thing which desires to triumph over and score off someone.\u00a0 Wrath is impersonal, detached.<\/p>\n

God speaks in the tones of the wrath of the sardonic.\u00a0 Yet these tones are different from Job\u2019s friends who approach him with elaborate friendliness and politeness.\u00a0 They talk in vague, general terms about the goodness of good and the badness of evil.<\/p>\n

Then their approach sharpens; the reproaches come clearer to a point of open antagonism.\u00a0 They are trying to hint that Job had better \u201c\u2018get right\u201d with God.\u00a0 They are trying to interpret their own sense of the wrath of God, of man in an evil state.\u00a0 But Job insists that he\u2019s done nothing wrong.\u00a0 The friends become irritated; they want to score him off.\u00a0 Job tries to score them off, too.\u00a0 All agree there must be some justice somewhere.\u00a0 Only Job\u2019s wife suggests something else: curse God and die.\u00a0 At the end, God curiously enough seems of the same opinion.\u00a0 Man searches for a God equal to him.\u00a0 God feels the same way; he wants a man equal to him.<\/p>\n

The dialogue breaks down into a deadlock.\u00a0 If Job has done nothing wrong, then nothing makes sense.\u00a0 His friends are pious Jews thinking in terms of the Hebrew law, the best of the Pharisaic mind that Jesus condemns.\u00a0 They try to interpret God\u2019s design in terms of the law.\u00a0 Job comes to the discovery that rain falls on the just and unjust alike; the sun shines upon evil and good alike.<\/p>\n

Job, his three friends, and Elihu are all under the same cloud.\u00a0 The breakdown point is that there is no revelation of God to Man.\u00a0 All seems to be mystery. The collapse is tragedy and satire, not comedy.<\/p>\n

Tragedy and satire are inseparable.\u00a0 There is an ironic kernel in all Shakespeare tragedies.\u00a0 Hamlet\u2019s death is a tragedy, yet it takes place after a muddled attempt at revenge.\u00a0 Horatio must tell that Hamlet has been a damn fool.\u00a0 In Othello\u2019s last speech he is trying to cheer himself up and rescue some fragment of dignity.\u00a0 It is not that he realized what a fool he has been, but what a fool he is<\/span>.\u00a0 In Antony and Cleopatra<\/em>, the Antony who held the stage in Julius Caesar, the demagogue, in this play is crowded right off the stage by Cleo.\u00a0 She has him killed off in Act IV and has the fifth act to herself.\u00a0 She puts on a good show, but the irony is that it is a good show.\u00a0 Octavius comes in at the end of her show and says, \u201cOh yes, I heard she was doing some research on a painless way to die.\u201d\u00a0\u00a0 The hanging of Cordelia, in Lear<\/em>, blasts any theory that there is a moral order in tragedy.<\/p>\n

The point of tragedy is not punishment, but that the hero fell, whether he deserved it or not. That is the irony.<\/p>\n

The author of the Book of Job is not trying to clear God\u2019s name, as Milton was.\u00a0 There is no self-defensive, aggressive tone as in Milton\u2019s God.\u00a0 At the end, God speaks with what seems colossal impudence. He feels he has a right to condemn Job, in a sense, for feeling that he is righteous in his own eyes.\u00a0 The reader has the curious feeling that God has done something wrong, in view of the prologue.<\/p>\n

<\/p>\n

NO SUCH THING AS INNOCENCE<\/span><\/p>\n

Why do the innocent suffer is the problem of the Book of Job.\u00a0 What is the meaning of the term \u201cinnocent\u201d?\u00a0 If we look at the people in the Bible who claim to be innocent, we come up against Pontius Pilate.\u00a0 For Job, comes the dawning that there is no such thing as innocence.\u00a0 There is no reason for Job\u2019s troubles other than that of his own existence.\u00a0 He was quite right in cursing the day of his birth.\u00a0 Both good and evil men are caught in the same rat-trap.\u00a0 The \u201cinnocent\u201d person is not only free from sin, but free from the consequences of everybody else\u2019s sin.\u00a0 There is no such person but God himself.\u00a0 So, there is some stain on Job\u2019s birth which the goodness of his life cannot remove.<\/p>\n

Two things limit the rewards of virtue, if it can be said there are rewards:<\/p>\n

    \n
  1. You can\u2019t escape the sin of other people.\u00a0 You cannot be a good man in a Nazi state.<\/li>\n<\/ol>\n

    You\u2019ll be polluted by it even if you become a victim.<\/p>\n

      \n
    1. There are diseases and disasters in the world that man cannot control.\u00a0 You cannot discover any divine benevolence in nature or in other men.\u00a0 Nature is indifferent to moral values.\u00a0 There is no guarantee that lightning will strike the drunk and not the saint.<\/li>\n<\/ol>\n

      Job is led to the fact that there is a fatality in being born which the goodness of your life will not remove.<\/p>\n

      Now we can see what Satan is and why he entered into the pact. Satan is the agent of all these disasters which fall on Job.\u00a0 He is bound up with this world that limits and conditions us.\u00a0 Satan actually is<\/span> this evil world.\u00a0 He is called the Prince of this world, Prince of the powers of the air, of tempests, floods\u2013\u2013and boils.\u00a0 When man is born there are two powers which control and watch him.\u00a0 There is God himself, but a certain amount of autonomous power is given to Satan.\u00a0 What finally unrolls is a picture of man born into a Satanic world, with God permitting Satan to have a certain amount of leeway.<\/p>\n

      Job has observed the laws of God, not for self-interest, but because he is good and because God is God.\u00a0 There are a lot of people who will follow God only so long as things are pleasant.\u00a0\u00a0 Satan bets on this.\u00a0 The bet is to test the holy-willys of this world.\u00a0 Liberty is given to Satan because it is the only adult conception of God above that of a God who says \u201cdo this or else.\u201d\u00a0 The immature idea is of reward and punishment for behaviour.\u00a0 If there was a law like this it would be a kindergarten world; there would be a visible and clearly operating moral law in this world.<\/p>\n","protected":false},"excerpt":{"rendered":"

      “…a blend of the tragic, comic and satiric” Lecture 17. February 10, 1948 To understand Job, you must see that the book is a blend of tragic, comic and satiric.\u00a0 All great drama is a blend of these three.\u00a0 The satiric tone is a blend of the moral and the humorous.\u00a0 Pure humor is not […]<\/p>\n","protected":false},"author":24,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","_links_to":"","_links_to_target":""},"categories":[16,131],"tags":[],"class_list":["post-8388","post","type-post","status-publish","format-standard","hentry","category-bob-denham","category-religious-knowledge-lectures"],"yoast_head":"\nReligious Knowledge, Lecture 17 - The Educated Imagination<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/macblog.mcmaster.ca\/fryeblog\/2010\/02\/22\/religious-knowledge-lecture-17\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Religious Knowledge, Lecture 17 - The Educated Imagination\" \/>\n<meta property=\"og:description\" content=\"“…a blend of the tragic, comic and satiric” Lecture 17. 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