Leviathan [Левиафан] Russia, 2014 Color
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Religion, Family, and Society in Andrey Zvyagintsev's Leviathan (2014)
Journal of Religion & Film Volume 24 Issue 2 October 2020 Article 1 October 2020 Corruption as Shared Culpability: Religion, Family, and Society in Andrey Zvyagintsev's Leviathan (2014) Maria Hristova Lewis and Clark College, [email protected] Follow this and additional works at: https://digitalcommons.unomaha.edu/jrf Part of the Christianity Commons, European Languages and Societies Commons, and the Other Film and Media Studies Commons Recommended Citation Hristova, Maria (2020) "Corruption as Shared Culpability: Religion, Family, and Society in Andrey Zvyagintsev's Leviathan (2014)," Journal of Religion & Film: Vol. 24 : Iss. 2 , Article 1. DOI: 10.32873/uno.dc.jrf.24.2.001 Available at: https://digitalcommons.unomaha.edu/jrf/vol24/iss2/1 This Article is brought to you for free and open access by DigitalCommons@UNO. It has been accepted for inclusion in Journal of Religion & Film by an authorized editor of DigitalCommons@UNO. For more information, please contact [email protected]. Corruption as Shared Culpability: Religion, Family, and Society in Andrey Zvyagintsev's Leviathan (2014) Abstract This article engages in close analysis of how Andrey Zvyagintsev depicts corruption and its various manifestations: moral, familial, societal, and institutional, in Leviathan (Leviafan, 2014). While other post- Soviet films address the problem of prevalent corruption in Russia, Zvyagintsev’s work is the first ot provoke strong public reactions, not only from government and Russian Orthodox Church officials, but also from Orthodox and political activist groups. The film demonstrates that the instances of legal and moral failings in one aspect of existence are a sign of a much deeper and wider-ranging problem that affects all other spheres of human experience. -
Part 2: Three Cycles of Speeches Chapters 3-31
JOB 70 Part 2: Three Cycles of Speeches Chapters 3-31 In the long second section of Job, we will look at a of his conception. Job wishes his mother’s womb had set of three speeches or conversations. become his tomb. • First cycle of speeches (Chapters 3-14) Verses 20-23. Commenting on these verses, Barbara • Second cycle of speeches (Chapters 15-21) Reid, O.P., writes: • Third cycle of speeches (Chapters 22-31) “Job continues his lament in 3:20-23 with vivid imagery. Having been robbed of all he previously FIRST CYCLE OF SPEECHES (Chapters 3-14) treasured, he speaks of wanting death so badly that this is now the hidden treasure for which he earnestly CHAPTER 3: Job curses the day he was born digs. In his dark despair he laments that it would “Perish the day on which I was born, the night when have been better never to have been given light. Job they said, ‘The child is a boy.’” (v 3) feels “fenced in,” trapped in desperation and darkness. At the beginning of Job’s story, Satan had In his introduction to chapter 3 and the first cycle of observed that God had “put a fence” of protection speeches, Peter Ellis, C.SS.R., writes: and blessing around Job and his house and all he had, blessing all that Job had and causing it to The first cycle of speeches in the unfolding increase (1:10). Job has lost sight of God’s psychological drama is begun by Job, who shocks his protection that still encircles him, even in his loss friends by cursing the day he was born. -
Melville's Bibles
© 2008 UC Regents Buy this book University of California Press, one of the most distinguished university presses in the United States, enriches lives around the world by advancing scholarship in the humanities, social sciences, and natural sciences. Its activities are supported by the UC Press Foundation and by philanthropic contributions from individuals and institutions. For more information, visit www.ucpress.edu. University of California Press Berkeley and Los Angeles, California University of California Press, Ltd. London, England © 2008 by The Regents of the University of California Library of Congress Cataloging-in-Publication Data Pardes, Ilana. Melville’s Bibles / Ilana Pardes. p. cm. Includes bibliographical references and index. isbn 978-0-520-25454-1 (cloth : alk. paper) isbn 978-0-520-25455-8 (pbk. : alk. paper) 1. Melville, Herman, 1819–1891. Moby Dick. 2. Melville, Herman, 1819–1891—Religion. 3. Bible—Commentaries. 4. Bible—Hermeneutics. 5. Bible and literature. 6. Religion and culture. 7. Religion and literature—United States—History— 19th century. 8. American fi ction—19th century— History and criticism. I. Title. ps2388.b5p37 2008 813’.3—dc22 2007014870 Manufactured in the United States of America 17 16 15 14 13 12 11 10 09 08 10 9 8 7 6 5 4 3 2 1 This book is printed on New Leaf EcoBook 50, a 100% recycled fi ber of which 50% is de-inked post- consumer waste, processed chlorine-free. EcoBook 50 is acid-free and meets the minimum requirements of ansi/astm d5634–01 (Permanence of Paper). chapter 1 Playing with Leviathan Job and the Aesthetic Turn in Biblical Exegesis But if, in the face of all this, you still declare that whaling has no aesthetically noble associations connected with it, then am I ready to shiver fi fty lances with you there, and un- horse you with a split helmet every time. -
February 2018 at BFI Southbank Events
BFI SOUTHBANK EVENTS LISTINGS FOR FEBRUARY 2018 PREVIEWS Catch the latest film and TV alongside Q&As and special events Preview: The Shape of Water USA 2017. Dir Guillermo del Toro. With Sally Hawkins, Michael Shannon, Doug Jones, Octavia Spencer. Digital. 123min. Courtesy of Twentieth Century Fox Sally Hawkins shines as Elisa, a curious woman rendered mute in a childhood accident, who is now working as a janitor in a research center in early 1960s Baltimore. Her comfortable, albeit lonely, routine is thrown when a newly-discovered humanoid sea creature is brought into the facility. Del Toro’s fascination with the creature features of the 50s is beautifully translated here into a supernatural romance with dark fairy tale flourishes. Tickets £15, concs £12 (Members pay £2 less) WED 7 FEB 20:30 NFT1 Preview: Dark River UK 2017. Dir Clio Barnard. With Ruth Wilson, Mark Stanley, Sean Bean. Digital. 89min. Courtesy of Arrow Films After the death of her father, Alice (Wilson) returns to her family farm for the first time in 15 years, with the intention to take over the failing business. Her alcoholic older brother Joe (Stanley) has other ideas though, and Alice’s return conjures up the family’s dark and dysfunctional past. Writer-director Clio Barnard’s new film, which premiered at the BFI London Film Festival, incorporates gothic landscapes and stunning performances. Tickets £15, concs £12 (Members pay £2 less) MON 12 FEB 20:30 NFT1 Preview: You Were Never Really Here + extended intro by director Lynne Ramsay UK 2017. Dir Lynne Ramsay. With Joaquin Phoenix, Ekaterina Samsonov, Alessandro Nivola. -
Contemporary World Cinema Brian Owens, Artistic Diretor – Nashville Film Festival
Contemporary World Cinema Brian Owens, Artistic Diretor – Nashville Film Festival OLLI Winter 2015 Term Tuesday, January 13 Viewing Guide – The Cinema of Europe These suggested films are some that will or may come up for discussion during the first course. If you go to Netflix, you can use hyperlinks to find further suggestions. The year listed is the year of theatrical release in the US. Some films (Ida for instance) may have had festival premieres in the year prior. VOD is “Video On Demand.” Note: It is not necessary to see any or all of the films, by any means. These simply serve as a guide for the discussion. You can also use IMDB.com (Internet Movie Database) to search for other works by these filmmakers. You can also keep this list for future viewing after the session, if that is what you prefer. Most of the films are Rated R – largely for language and brief nudity or sexual content. I’ve noted in bold the films that contain scenes that could be too extreme for some viewers. In the “Additional works” lines, those titles are noted by an asterisk. Force Majeure Director: Ruben Östlund. 2014. Sweden. 118 minutes. Rated R. A family on a ski holiday in the French Alps find themselves staring down an avalanche during lunch. In the aftermath, their dynamic has been shaken to its core. Currently playing at the Belcourt. Also Available on VOD through most services and on Amazon Instant. Ida Director: Pawel Pawlikowski. 2014. Poland. 82 minutes. Rated PG-13. A young novitiate nun in 1960s Poland, is on the verge of taking her vows when she discovers a dark family secret dating back to the years of the Nazi occupation. -
"Leviathan"? He Wanted an Image of Strength and Power to Stand Metaphorically for the Commonwealth and Its Sovereign
Leviathan as Metaphor SAMUELI. MINTZ Why did Hobbes name his masterpiece "Leviathan"? He wanted an image of strength and power to stand metaphorically for the commonwealth and its sovereign. So much is clear. Nevertheless the title seems odd. Why didn't he call the book by its subtitle, "The Matter, Forme and Power of a Common- wealth" ? This subtitle, precise and denotative, like a description in a book catalogue, would have been a title in the hands of almost any other political philosopher of the sixteenth and seventeenth centuries. We think of Bodin's Six Books of the Republic, of Locke's Two Treatises of Government. Doubt- less there were exceptions: Harrington's Common-Wealth of Oceana is one; but Harrington belongs also to the genre of utopian romance. It is Hobbes who stamped his book with the name of a myth, rich in traditional associa- tions ; also, in a sense I hope to make clear, it is a 'poetic' name; and, what no one can dispute, it is memorable. Leviathan was the great sea-beast of the Book of Job whom only God could tame and whose power was contrasted by God with Job's weakness. In Isaiah 27 : 1, Leviathan is referred to as "the piercing serpent," "that crooked serpent... and dragon in the sea" who is dispatched by God's mighty sword. Hobbes chose the Jobian Leviathan, an image of neutral or benign power, over the figure of evil in Isaiah. The two Biblical Leviathans, from Job and from Isaiah, became objects of mythical accretion, interpretation, and etymological speculation in a long tradition. -
Behemoth and Leviathan in the Book of Job1 Mart-Jan Paul
Papers Behemoth and leviathan in the book of Job1 Mart-Jan Paul Behemoth and leviathan, the two enigmatic animals mentioned in the book of Job, are commonly equated with a hippopotamus and a crocodile, respectively. Exegesis of Job 40 and 41 indicates that a hippopotamus and a crocodile are not likely candidates for these enormous creatures described by Job. Neither should behemoth and leviathan be taken as mythological animals. After establishing their identities, I also consider to what degree they symbolize the power of evil, and whether they are connected with Satan (who is mentioned in the first two chapters of the book). Were behemoth and leviathan real animals? c. God does not describe past cosmic events in relation to behemoth and leviathan, but rather the appearance and he book of Job, presumably written in the second habits of animals that were present. Therefore he is Tmillennium BC , details the events of the patriarchal Job in the land of Uz.2 At the end of the book, in God’s speech referring to animals that Job observed personally. Both to Job, two large animals are described. The first animal animals are extraordinarily powerful and evoke awe. is described in ten verses (40:15–24) and the second in no d. It is possible that some poetic licence was employed in less than 34 verses (41:1–34). Several English translations the description of the animals, but this does not mean give the Hebrew names rather than a translation: behemoth that Job and his friends did not observe real animals. and leviathan. -
Zophar's First Speech & Job's Reply Job 11-14
Lesson 6 Zophar’s First Speech & Job’s Reply Job 11-14 Introduction It appears from Zophar’s opening words that he has heard enough from Job and wants to set him straight (11:2). Zophar is like his two “friends”...so confident of his judgments against Job that he desires that God would speak and finally convince Job of his sinfulness (11:5). Zophar adds little to what has already by said against Job, and his speech is full of unfair accusations and insinuations. In his reply, Job firmly rebukes the three for their supposed wisdom, and Zophar in particular for his blunt accusations (ch. 12). The patriarch then launches his desire to plead his case before God, knowing that he will in the end be vindicated (ch. 13). He concludes his reply with another lamenting of life’s frailties and the gloomy prospects of death and the grave that awaits all men (ch. 14). Zophar's First Speech (Job 11:1-20) 1. How does Zophar feel about Job’s defenses to Eliphaz & Bildad? (11:1-3) Of what does Zophar accuse Job in 11:4? Was this fair? Of what is Zophar convinced that would settle this whole predicament? (11:5-6) 2. How does Zophar describe the wisdom of God in relation to Job? (11:7-12) With what climactic extreme does Zophar finish his lecture on the superiority of God’s wisdom over man’s wisdom? (11:12) 3. What is Zophar’s advice to Job in 11:13-14? What benefits does Zophar say would be Job’s if he does what is suggested? (11:15-19) What final warning does he give Job? (11:20) Job's Reply To Zophar (Job 12:1 - 14:22) 4. -
THE BOOK of JOB Blessed Be the Name of the Lord! Rev
CONCORDIA SEMINARY LENTEN SERMON SERIES LENTEN SERMON SERIES THE BOOK OF JOB Blessed be the Name of the Lord! Rev. Reed Lessing 801 SEMINARY PLACE • ST.LOUIS, MO 63105 • 314-505-7000 • WWW.CSL.EDU The Book of Job: Blessed be the Name of the Lord! Newsletter Article One of the Bible’s greatest wisdom books is the book of Job. This Lent we are going to explore this magnificent composition that is numbered among some of the greatest literature of all time. Nine sermons will help us dig deeply into Job’s central message and supporting truths, while six Sunday Morning Adult Bible Classes will further address the book’s major topics and themes. We all suffer—personally and privately. We also suffer in more public ways. A husband loses a job. A child gets divorced. A parent dies. And now, thanks to the media, we are able to see and experience more and more of the world’s catastrophes and suffering. We need the book of Job, now, more than ever. Martin Luther asserted that “Job is magnificent and sublime as no book of Scripture.” Others have called Job “the Shakespeare of the Bible.” Yet the early Christian scholar Jerome perhaps put it best when he called the book of Job an “eel,” since the more one tries to contain it, the slipperier it becomes! The purpose of our Lenten emphasis is to learn how to apply Job to our lives, so that the book becomes less like an eel and more like a loving companion through life’s dark valleys. -
Job's First Reply to Bildad the Need for a “Mediator”
JOB 9 Job’s First Reply to Bildad The Need for a “Mediator” Introduction : In this chapter Job responds to Bildad’s first discourse and expresses his theological understanding of things. The irony is that Job’s understanding of God’s character and purposes is directly responsible for his anguish, which only magnifies his frustration and anguish. Job also begins to verbalize the reasons he is confused about what has happened to him. In v.1 Job begins by saying that he basically agrees with the points Bildad has made. Job believes he is “blameless”, that is, he knows he has not done anything immoral or unethical to deserve such proportionate “punishment”. But on the other hand he also knows that God will not allow the wicked man to prosper and will judge him for his evil deeds. Job may be thinking something like, “Is God judging me and if so, why?” However, Job has not considered that his terrible calamity is the work of Satan rather than God, which is understandable—Job’s relationship is with God not Satan. So Job is not even considering that aspect of things. At one point Job actually considers having the attitude of “grin and bear it” concerning his troubles. In v.27 he says, “ If I say 'I will forget my complaint, I will put off my sad face and wear a smile’ ." But in the very next verse, v.28 , he says, “ I am afraid of all my sufferings; I know that You will not hold me innocent ”, indicating that he might be guilty of some dreadful sin he may be ignorant of. -
The Meaning of Law in the Book of Job, 29 Hastings L.J
Hastings Law Journal Volume 29 | Issue 6 Article 13 1-1978 The eM aning of Law in the Book of Job Herbert Fingarette Follow this and additional works at: https://repository.uchastings.edu/hastings_law_journal Part of the Law Commons Recommended Citation Herbert Fingarette, The Meaning of Law in the Book of Job, 29 Hastings L.J. 1581 (1978). Available at: https://repository.uchastings.edu/hastings_law_journal/vol29/iss6/13 This Article is brought to you for free and open access by the Law Journals at UC Hastings Scholarship Repository. It has been accepted for inclusion in Hastings Law Journal by an authorized editor of UC Hastings Scholarship Repository. For more information, please contact [email protected]. The Meaning of Law in the Book of Job By HERBERT FmGmiErm* PHE LAW, its themes, concepts, images, and language, perme- ates the Book of Job.' Moreover, the Book of Job is unique among the Hebrew-Christian canonical texts in the manner of its concern with law. Other canonical texts are dogmatic: they promulgate substantive law, God's particular laws or commands; or they make eloquent but relatively brief and cryptic assertions as to the nature of God's law for us.2 job, however, is analytical, philo- sophical. Even in so legalistic a culture as that of ancient Israel, job is the only canonical work devoted to an extended, radically critical exploration of such fundamental concepts as law, justice, and retribution in relation to the human context, the divine context, and the way in which these two contexts interpenetrate one another. What is surprising is that in the commentaries on job we find very little systematic analysis directed to the conception of law as central to the argument of the Book.3 * Professor of Philosophy, University of California, Santa Barbara. -
Anzu and Ziz: Great Mythical Birds in Ancient Near Eastern, Biblical, and Rabbinic Traditions Nili Wazana Hebrew University of Jerusalem
Anzu and Ziz: Great Mythical Birds in Ancient Near Eastern, Biblical, and Rabbinic Traditions Nili Wazana Hebrew University of Jerusalem Introduction Many ancient Near Eastern mythological motifs, particularly those relating to the Chaoskampf—the primordial battle against forces of chaos—found expression in the Hebrew Bible, and were further developed in post-biblical and rabbinic literature.1 H. Gunkel was the first to note traces of the Babylonian cosmogonic battle Enuma elis in biblical traditions and in the Apocrypha.2 The subsequent discovery of the Ugaritic divine conflict between Baal and “Prince Sea (zbl ym)-Judge River (tp† nhr)” reawakened scholarly interest in combat traditions preserved in the Bible and in later Jewish sources.3 Research focused mainly on the representation of insubordinate forces by elements of water. The turbulent, uncontrollable qualities of water perti- nently depict chaos, whether as a threatening natural element, or by means of mytho- poetic representation, such as the deified figure Sea/River and the monsters associated with it, such as “Leviathan” (ltn); “winding serpent” (btn br˙; btn ºqltn); “dragon” (tnn).4 1. I thank Dr. Kenneth Whitney whose comment led me to writing this article; Prof. Peter Machinist for his many insights on the myth of Anzu; Prof. Menahem Kister and Dr. Maren Niehoff for their helpful comments. I am particularly grateful to Prof. Simo Parpola who checked the existence of the variant Zû in the Neo-Assyrian corpus. This is an updated version of a Hebrew article that was published in Shnaton 14 (2004), 161–91. 2. H. Gunkel, Schöpfung und Chaos in Urzeit und Endzeit (Göttingen, 1895); English trans.: K.