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Job: The Victim of His People
What do we know about the Book of Job? Not very much. The hero complains endlessly. He has just lost his children all his livestock. He scratches his ulcers. The misfortunes of which he complains are all duly enumerated in the prologue. They are misfortunes brought on him by Satan with God's permission. We think we know, but are we sure? Not once in the Dialogues does Job mention either Satan or anything about his misdeeds. Could it be that they are too much on his mind for him to mention them? Possibly, yet Job mentions everything else, and does much more than mention. He dwells heavily on the cause of his misfortune, which is none of those mentioned in the prologue. The cause is not divine, satanic nor physical, but merely human.
173 pages, Hardcover
First published January 1, 1985
10 people are currently reading
470 people want to read
About the author
René Girard
123 books846 followersRené Girard was a French-born American historian, literary critic, and philosopher of social science whose work belongs to the tradition of anthropological philosophy.
He was born in the southern French city of Avignon on Christmas day in 1923. Between 1943 and 1947, he studied in Paris at the École des Chartres, an institution for the training of archivists and historians, where he specialized in medieval history. In 1947 he went to Indiana University on a year’s fellowship and eventually made almost his entire career in the United States. He completed a PhD in history at Indiana University in 1950 but also began to teach literature, the field in which he would first make his reputation. He taught at Duke University and at Bryn Mawr before becoming a professor at Johns Hopkins in Baltimore. In 1971 he went to the State University of New York at Buffalo for five years, returned to Johns Hopkins, and then finished his academic career at Stanford University where he taught between 1981 and his retirement in 1995.
Girard is the author of nearly thirty books, with his writings spanning many academic domains. Although the reception of his work is different in each of these areas, there is a growing body of secondary literature on his work and his influence on disciplines such as literary criticism, critical theory, anthropology, theology, psychology, mythology, sociology, economics, cultural studies, and philosophy.Girard’s fundamental ideas, which he has developed throughout his career and provide the foundation for his thinking, are that desire is mimetic (all of our desires are borrowed from other people), that all conflict originates in mimetic desire (mimetic rivalry), that the scapegoat mechanism is the origin of sacrifice and the foundation of human culture, and religion was necessary in human evolution to control the violence that can come from mimetic rivalry, and that the Bible reveals these ideas and denounces the scapegoat mechanism.
In 1990, friends and colleagues of Girard’s established the Colloquium on Violence and Religion to further research and discussion about the themes of Girard’s work. The Colloquium meets annually either in Europe or the United States.
René Girard died on November 4, 2015, at the age of 91 in Stanford.
He was born in the southern French city of Avignon on Christmas day in 1923. Between 1943 and 1947, he studied in Paris at the École des Chartres, an institution for the training of archivists and historians, where he specialized in medieval history. In 1947 he went to Indiana University on a year’s fellowship and eventually made almost his entire career in the United States. He completed a PhD in history at Indiana University in 1950 but also began to teach literature, the field in which he would first make his reputation. He taught at Duke University and at Bryn Mawr before becoming a professor at Johns Hopkins in Baltimore. In 1971 he went to the State University of New York at Buffalo for five years, returned to Johns Hopkins, and then finished his academic career at Stanford University where he taught between 1981 and his retirement in 1995.
Girard is the author of nearly thirty books, with his writings spanning many academic domains. Although the reception of his work is different in each of these areas, there is a growing body of secondary literature on his work and his influence on disciplines such as literary criticism, critical theory, anthropology, theology, psychology, mythology, sociology, economics, cultural studies, and philosophy.Girard’s fundamental ideas, which he has developed throughout his career and provide the foundation for his thinking, are that desire is mimetic (all of our desires are borrowed from other people), that all conflict originates in mimetic desire (mimetic rivalry), that the scapegoat mechanism is the origin of sacrifice and the foundation of human culture, and religion was necessary in human evolution to control the violence that can come from mimetic rivalry, and that the Bible reveals these ideas and denounces the scapegoat mechanism.
In 1990, friends and colleagues of Girard’s established the Colloquium on Violence and Religion to further research and discussion about the themes of Girard’s work. The Colloquium meets annually either in Europe or the United States.
René Girard died on November 4, 2015, at the age of 91 in Stanford.
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Displaying 1 - 19 of 19 reviews
January 16, 2009
Both superb and awful. Girard does that.
May 28, 2025
It’s literary criticism, it’s historical anthropology, it’s myth critique, it’s social psychology, it’s political commentary… it’s Girard!
It takes great elasticity of thought to assemble something so syncretic within the bounds of such a putatively narrow subject matter. The book of Job is no doubt an incredibly moving and captivating prose-poem, but what Girard extracts from it with the help of his conceptual repetoire is nothing short of stunning; he really brings the text to life with a refreshing perspective, governed by two interlocking and co-dependent phenomena: mimetic desire and the scapegoat. Armed with effectively little more than these frameworks, Girard is able to parse out an incredibly profound and attentive reading.
On first blush one might be tempted to accuse Girard of eisegetical malpractice, importing his stylish anthropological conceits into ancient scripture where they do not belong, but that would neglect the motivation of Girard’s analysis.
Of course, he isnt exactly deriving the concepts from an altogether innocent investigation, but at the same time neither is he subjecting the text to a procrustean procedure. To my mind, he convincingly teases out the scapegoat mechanism in the process of uncovering its paramaters in Job, demonstrating not only its hermeneutic applicability but indeed its wider transhistorical implications.
I was relieved to see that Girard too is suspicious of the prologue and epilogue; he seperates them out from the meat of the dialogues, but doesnt forget about their relevence either. With that out of the way, he lays down his thesis: Job is the story of a man scapegoated by a community who once revered and adored him, yet now reviles and devestates him.
This total transfiguration in attitude is concentrated in the so-called “friends” of the dialogue, who ultimately serve the role of embalming Job’s collective punishment in the cast of divine justice. Violence is, through their unanimous intervention, refracted in the Manichean myth of the victim-as-evil-incarnate — a perverse sanctity is percolated through the lynching process, purging the assailants of responsibility and ensuring their unblemished moral superiority.
This moral and social panacea appears magical, almost miraculous. In death, the victim—to put it blunty—“saves” the community, releasing the intolerable stress of mimetic fervor in an almost epiphanic instant, appearing perhaps somewhat akin to religious revelation: what Girard vividly calls “the natural orgasm of collective violence”. Of course the victim is not actually guilty — their death does not actually absolve the community in any material sense, but phantasmatically it serves the imaginary *function* of uniting the persecutors with a simple moral clarity. In reality the structural contradictions of society are merely paved over, muffling the screams and postponing the true reckoning with communal sins for another day.
It’s also worth mentioning that apropos the relation of the scapegoat to exaltation, Girard basically recapitulates some key discoveries of Freud’s Totem and Taboo without so much as an innocent reference. Oh to be a 20th century french intellectual!
What is unequivocally demanded of the scapegoat myth (Girard picks out Oedipus Rex as a paradigmatic example) is that the victim accepts his fate, thereby joining the chorus of condemnation. What sets Job apart from other scapegoat stories—let alone other “tragedies”—is that he *fails* to contribute his voice to the hysterical din of bloodlust, resisting (with some notable exceptions) the temptation to acquiesce to the trail of the wicked.
The consent of the victim is what the so-called “friends” desire, but in order to retain the efficacy of the ritual they must extract this confession by means of manipulation, rather than by force. Not only does this echo Sartre’s maddening deadlock of love in Being and Nothingness, but it also resembles Zizek’s assessment of the hypocritical hijacking of desire concealed within supposedly free choices offered by a disavowed authority. Hmm, maybe there’s a shitty substack article in there…
Anyways, mimetic desire is deployed to explain how Job—a man revered by his community and blessed with plenty—can, merely by the very virtue of his exalted status, serve to set in motion the deadly mechanism that climaxes in the scapegoat. With plenty of creative license, Girard convincingly paints a picture of insidious communal ressentiment with an internal logic of gradually intensifying psychic momentum; mimetic desire operates like a contagion, almost unimpeded in its profusion.
All in all, it’s a refreshing (if not entirely original) reading of Job. It goes a long way to unlocking some of the enigmatic features of the text, shedding light on the true role of the “friends” and bringing the genuinely subversive nature of Job’s resistance into sharp relief. Plus we even get a neat gloss on Girard’s Jesus as the consummation of Job’s movement against mimetic desire!
It takes great elasticity of thought to assemble something so syncretic within the bounds of such a putatively narrow subject matter. The book of Job is no doubt an incredibly moving and captivating prose-poem, but what Girard extracts from it with the help of his conceptual repetoire is nothing short of stunning; he really brings the text to life with a refreshing perspective, governed by two interlocking and co-dependent phenomena: mimetic desire and the scapegoat. Armed with effectively little more than these frameworks, Girard is able to parse out an incredibly profound and attentive reading.
On first blush one might be tempted to accuse Girard of eisegetical malpractice, importing his stylish anthropological conceits into ancient scripture where they do not belong, but that would neglect the motivation of Girard’s analysis.
Of course, he isnt exactly deriving the concepts from an altogether innocent investigation, but at the same time neither is he subjecting the text to a procrustean procedure. To my mind, he convincingly teases out the scapegoat mechanism in the process of uncovering its paramaters in Job, demonstrating not only its hermeneutic applicability but indeed its wider transhistorical implications.
I was relieved to see that Girard too is suspicious of the prologue and epilogue; he seperates them out from the meat of the dialogues, but doesnt forget about their relevence either. With that out of the way, he lays down his thesis: Job is the story of a man scapegoated by a community who once revered and adored him, yet now reviles and devestates him.
This total transfiguration in attitude is concentrated in the so-called “friends” of the dialogue, who ultimately serve the role of embalming Job’s collective punishment in the cast of divine justice. Violence is, through their unanimous intervention, refracted in the Manichean myth of the victim-as-evil-incarnate — a perverse sanctity is percolated through the lynching process, purging the assailants of responsibility and ensuring their unblemished moral superiority.
This moral and social panacea appears magical, almost miraculous. In death, the victim—to put it blunty—“saves” the community, releasing the intolerable stress of mimetic fervor in an almost epiphanic instant, appearing perhaps somewhat akin to religious revelation: what Girard vividly calls “the natural orgasm of collective violence”. Of course the victim is not actually guilty — their death does not actually absolve the community in any material sense, but phantasmatically it serves the imaginary *function* of uniting the persecutors with a simple moral clarity. In reality the structural contradictions of society are merely paved over, muffling the screams and postponing the true reckoning with communal sins for another day.
It’s also worth mentioning that apropos the relation of the scapegoat to exaltation, Girard basically recapitulates some key discoveries of Freud’s Totem and Taboo without so much as an innocent reference. Oh to be a 20th century french intellectual!
What is unequivocally demanded of the scapegoat myth (Girard picks out Oedipus Rex as a paradigmatic example) is that the victim accepts his fate, thereby joining the chorus of condemnation. What sets Job apart from other scapegoat stories—let alone other “tragedies”—is that he *fails* to contribute his voice to the hysterical din of bloodlust, resisting (with some notable exceptions) the temptation to acquiesce to the trail of the wicked.
The consent of the victim is what the so-called “friends” desire, but in order to retain the efficacy of the ritual they must extract this confession by means of manipulation, rather than by force. Not only does this echo Sartre’s maddening deadlock of love in Being and Nothingness, but it also resembles Zizek’s assessment of the hypocritical hijacking of desire concealed within supposedly free choices offered by a disavowed authority. Hmm, maybe there’s a shitty substack article in there…
Anyways, mimetic desire is deployed to explain how Job—a man revered by his community and blessed with plenty—can, merely by the very virtue of his exalted status, serve to set in motion the deadly mechanism that climaxes in the scapegoat. With plenty of creative license, Girard convincingly paints a picture of insidious communal ressentiment with an internal logic of gradually intensifying psychic momentum; mimetic desire operates like a contagion, almost unimpeded in its profusion.
All in all, it’s a refreshing (if not entirely original) reading of Job. It goes a long way to unlocking some of the enigmatic features of the text, shedding light on the true role of the “friends” and bringing the genuinely subversive nature of Job’s resistance into sharp relief. Plus we even get a neat gloss on Girard’s Jesus as the consummation of Job’s movement against mimetic desire!
Want to read
February 19, 2019See Plodcast, Episode #17. See here: "[Girard] is no kind of inerrantist at all, and there are parts of Job that he exegetes with rusty hedge clippers. But his central insight in that book, that Job was a prince, or king, or ruler, and that his friends were political counselors trying to get him to follow the Oedipus route, and take one for the team, was pure gold in my view."
August 18, 2019
Fascinating but difficult treatment of classical myths that shaped our culture: Job, Oedipe etc.
April 19, 2021
Successfully brings the book of Job into the Rene Girard Extended Universe. A cracking short study that my creaky GCSE French just about brought me through unscathed.
April 30, 2024
People through out history are fascinated about "The Book of Job". I've read stories about people of faith facing oppression looking up to Job. Still, as an average reader myself, I've already read three different books and one articles interpreting "Job" more or less by chance. The authors including the famous psychologist Carl Jung, the Old Testament theologian John Walton and the philosopher and anthropologist Rene Girard. And the article was penned by the Chinese writer Can Xue - an atheist twice Nobel award nominee. The authors presented drastically different interpretations from their own perspectives, as the saying goes, it's very difficult to see what one is not looking for.
However, Rene Girard's interpretation struck a different string - he was discovering things rather than reading out of he text what he already knew.
Girard argues that there are literary truths, truths hidden in ancient literature, such as mythology, fairy tales. Truths obscured in order to survive the scrutiny from rulers alike, but if you read sufficient amount of literature, analyze them, then a clear pattern surface: the mimetic violence and the scapegoat mechanism.
Girard carefully outlined the development of mimetic violence, how and why ancient people were blind to it. And how in modern civilization, the emphasis of paying attention to the victims has gradually exposed the scapegoating mechanism and thus eroded it. Like Job insisted on his innocence, Jesus went to another extreme. The Passion exposed the scapegoat mechanism, nailed it.
Indeed, it's easy to get lost in details and this or that possibilities when reading and understanding "Job". But not all details are of the same weight and not all possibilities enjoy the same probability. Girard's interpretation is a revelation to me, like the old saying, the truth is in the plain sight, yet it takes trained eyes to see it.
However, Rene Girard's interpretation struck a different string - he was discovering things rather than reading out of he text what he already knew.
Girard argues that there are literary truths, truths hidden in ancient literature, such as mythology, fairy tales. Truths obscured in order to survive the scrutiny from rulers alike, but if you read sufficient amount of literature, analyze them, then a clear pattern surface: the mimetic violence and the scapegoat mechanism.
Girard carefully outlined the development of mimetic violence, how and why ancient people were blind to it. And how in modern civilization, the emphasis of paying attention to the victims has gradually exposed the scapegoating mechanism and thus eroded it. Like Job insisted on his innocence, Jesus went to another extreme. The Passion exposed the scapegoat mechanism, nailed it.
Indeed, it's easy to get lost in details and this or that possibilities when reading and understanding "Job". But not all details are of the same weight and not all possibilities enjoy the same probability. Girard's interpretation is a revelation to me, like the old saying, the truth is in the plain sight, yet it takes trained eyes to see it.
March 11, 2023
No livro “A rota antiga dos homens perversos”, o antropólogo francês René Girard observa que o caso de Jó ilustra um importante mecanismo totalitário. Jó se tornou um "bode expiatório" ao ser condenado por seus “amigos” e comunidade após sua falência. Ele, que era idolatrado, passou a ser odiado.
Por meio de mímese (imitação), os indivíduos se influenciaram mutuamente passando rapidamente de uma opinião favorável à hostilidade. Jó se tornou um personagem da "rota antiga dos homens perversos": de ídolo adorado a bode expiatório perseguido. A comunidade e seus “amigos” o pisotearam.
Os discursos dos "amigos" de Jó representam uma suposta vingança divina. Jó é violentado em nome da divindade. Dessa forma, a violência dos “amigos” se tornou sagrada.
Jó foi visto como a onipotência do mal, justificando uma religião violenta no discurso. O apetite agressivo se expandiu nos discursos em torno de Jó como bode expiatório. Ele se tornou uma vítima propiciatória capaz de curar as doenças da sua comunidade
O que isso diz sobre o processo totalitário? Que no totalitarismo a violência se torna cada vez mais unânime e que uma vítima se torna objeto capaz de purgar uma comunidade. Na medida em que o processo totalitário impõe uma opinião sobre as vítimas, a ideologia totalitária se torna uma transcendência capaz de imolar o bode expiatório.
Assim, na busca por um universo sem imperfeições, o processo totalitário promete eliminar tudo que é imperfeito, vitimizando o bode expiatório. Nesse caso, só Deus é capaz de ser defensor ao se colocar ao lado da vítima.
Por meio de mímese (imitação), os indivíduos se influenciaram mutuamente passando rapidamente de uma opinião favorável à hostilidade. Jó se tornou um personagem da "rota antiga dos homens perversos": de ídolo adorado a bode expiatório perseguido. A comunidade e seus “amigos” o pisotearam.
Os discursos dos "amigos" de Jó representam uma suposta vingança divina. Jó é violentado em nome da divindade. Dessa forma, a violência dos “amigos” se tornou sagrada.
Jó foi visto como a onipotência do mal, justificando uma religião violenta no discurso. O apetite agressivo se expandiu nos discursos em torno de Jó como bode expiatório. Ele se tornou uma vítima propiciatória capaz de curar as doenças da sua comunidade
O que isso diz sobre o processo totalitário? Que no totalitarismo a violência se torna cada vez mais unânime e que uma vítima se torna objeto capaz de purgar uma comunidade. Na medida em que o processo totalitário impõe uma opinião sobre as vítimas, a ideologia totalitária se torna uma transcendência capaz de imolar o bode expiatório.
Assim, na busca por um universo sem imperfeições, o processo totalitário promete eliminar tudo que é imperfeito, vitimizando o bode expiatório. Nesse caso, só Deus é capaz de ser defensor ao se colocar ao lado da vítima.
November 7, 2025
Πρόκειται για μία καλογραμμένη και εξαντλητική πραγματεία πάνω στο βιβλίο του Ιώβ, της Παλαιάς Διαθήκης.
Με αφετηρία τη δοκιμασία του Ιώβ, και άφθονες αντιστοιχίες της ιστορίας αυτής με την Αρχαία Ελληνική Γραμματεία, ο συγγραφέας περιγράφει διεξοδικά το κοινωνικό φαινόμενο της κατασκευής αποδοπομπιαίων τράγων, μέσω ενός τελετουργικού κοινωνικού συνάμα και θρησκευτικού, ερευνώντας το ρόλο του θύματος, του περιγύρου του, της κοινωνίας αλλά και του Θεού ως οργάνου επιβολής της τιμωρίας, αλλά και ως ελπίδας υπεράσπισης και προστασίας.
"Ο φθόνος δεν είναι τίποτε άλλο από το αμοιβαίο εκέινο δάνειο επιθυμιών, μέσασ εσυνθήκες επαρκούς ισότητας, για την εξασφάλιση μιμητικών ανταγωνισμών"
"αρετή σπάνια και πολύτιμη η ανοσία στο μιμητισμό"
"αν πιστεύω ότι ζω σε έναν κόσμο όπου το μόνο που αξίζει να αναζητήσει κανείς είναι ό,τι κρύβεται και όχι ό,τι προσφέρεται φανερά, τότε συνεργάζομαι ενεργητικά στην κατασκευή ενός τέτοιου κόσμου. Η υποκειμενική μου όραση και το πραγματικό συμφωνούν γρήγορα στο να εξαφανίσουν κάθετι που αξίζει να επιθυμήσει κανείς και να παράγουν σε ολοένα πιο τερατώδεις ποσότητες το ανεπιθύμητο και το μισητό"
"η θέλησή μας να 'σεβαστούμε τις διαφορές', φτάνει στις μέρες μας, να βάζει όλες τις 'αλήθειες' στο ίδιο επίπεδο. Αδειάζει κατά βάθος την ίδια την ιδέα της αλήθειας, μη βλέποντας σε αυτήν παρά μια πηγή σύγκρουσης"
Με αφετηρία τη δοκιμασία του Ιώβ, και άφθονες αντιστοιχίες της ιστορίας αυτής με την Αρχαία Ελληνική Γραμματεία, ο συγγραφέας περιγράφει διεξοδικά το κοινωνικό φαινόμενο της κατασκευής αποδοπομπιαίων τράγων, μέσω ενός τελετουργικού κοινωνικού συνάμα και θρησκευτικού, ερευνώντας το ρόλο του θύματος, του περιγύρου του, της κοινωνίας αλλά και του Θεού ως οργάνου επιβολής της τιμωρίας, αλλά και ως ελπίδας υπεράσπισης και προστασίας.
"Ο φθόνος δεν είναι τίποτε άλλο από το αμοιβαίο εκέινο δάνειο επιθυμιών, μέσασ εσυνθήκες επαρκούς ισότητας, για την εξασφάλιση μιμητικών ανταγωνισμών"
"αρετή σπάνια και πολύτιμη η ανοσία στο μιμητισμό"
"αν πιστεύω ότι ζω σε έναν κόσμο όπου το μόνο που αξίζει να αναζητήσει κανείς είναι ό,τι κρύβεται και όχι ό,τι προσφέρεται φανερά, τότε συνεργάζομαι ενεργητικά στην κατασκευή ενός τέτοιου κόσμου. Η υποκειμενική μου όραση και το πραγματικό συμφωνούν γρήγορα στο να εξαφανίσουν κάθετι που αξίζει να επιθυμήσει κανείς και να παράγουν σε ολοένα πιο τερατώδεις ποσότητες το ανεπιθύμητο και το μισητό"
"η θέλησή μας να 'σεβαστούμε τις διαφορές', φτάνει στις μέρες μας, να βάζει όλες τις 'αλήθειες' στο ίδιο επίπεδο. Αδειάζει κατά βάθος την ίδια την ιδέα της αλήθειας, μη βλέποντας σε αυτήν παρά μια πηγή σύγκρουσης"
January 27, 2020
Girard lleva al Libro de Job las tesis del mimetismo y el chivo expiatorio expuestas en La Violencia y Lo Sagrado. Para Girard, Job difiere fundamentalmente en que, de manera excepcional, escuchamos la voz de una víctima que se niega a serlo, que no quiere formar parte del mecanismo de creación de los ritos. A través del análisis de sus discursos y los de sus “amigos”, Girard desvela las maquinaciones del Dios de los violentos frente al Dios de las víctimas, y postula cuál es la única forma en la que un Dios de las Víctimas podría hacer justicia a éstas últimas sin imponer la violencia sacrificial del rito, lo que convierte a los últimos capítulos en fascinantes.
May 9, 2021
Wymęczyłem, dosłownie. Dobrze, że to takie krótkie, a mam wrażenie, że mogłoby być jeszcze krótsze. Z książki zapamiętam tyle, że społeczeństwo zwykle potrzebuje jakiegoś kozła ofiarnego żeby się skonsolidować. Bóg chrześcijan jest bogiem ofiar. Jeśli nie damy się wciągnąć w pułapkę karania kozłów ofiarnych, to będziemy w pełni wolni od uprzedzeń i bliżej sprawiedliwości. Wymagająca lektura i potrzeba do niej więcej oczytania niż posiadam. Może stąd tak niska ocena - mierny.
July 16, 2017
A powerfully written and fascinating book. Girard considers Job to be a scapegoat in the biblical sense chosen by his people to be responsible to God for all their problems. However, he does not qualify as such for many reasons, not the least of which is that he is finally restored to his former state of wealth and power - something which does not happen to a true scapegoat.
May 25, 2024
Ενδιαφέρουσα ανάλυση παραπομπών από το βιβλίο του Ιώβ με άστοχους όμως παραλληλισμούς. Κάπου το ξεχειλώνει ο συγγραφέας για να φτάσει στο συμπέρασμα που επιθυμεί.
March 3, 2022
In what's probably one of the bigger stretches of his mimetic theory, Girard rejects the conventional interpretation of the Book of Job as a work dealing primarily with theodicy, at least as this concept is usually understood, and argues that the original Job was a victim of persecution on the hands of his community who, unlike the sundry pharmakoi and sacrificial victims of other places in ancient times, refused to accept his role as a sacrificial victim or some kind of example of God's wrath, and kept insisting that he is not guilty and that he does not deserve the abuse even his wife and his closest friends are trying to convince him he does. Certainly makes you think.
February 27, 2024
First reading: Largely over my head. Needs more explanation for dumb people like me.
Second reading: Even less impressed the second time. Lowered from three to two stars. But I did like the bit at the end about the road-to-Emmaus story uniting scholarly desire (disappointment at not understanding the text) with the desire for a Savior.
Second reading: Even less impressed the second time. Lowered from three to two stars. But I did like the bit at the end about the road-to-Emmaus story uniting scholarly desire (disappointment at not understanding the text) with the desire for a Savior.
September 25, 2021
"Citind doar Cartea Iov, putem foarte bine să nu vedem sensul încercării suferite de el. Totuși, din momentul în care ne dăm seama de asemănările dintre experiența lui Isus și cea a lui Iov ca țapi ispășitori, nu le mai putem uita"
September 11, 2008
still reading..
September 3, 2010
Loved it -- might be one of the best books I've read in seminary. Now I want to read more by Girard.
December 22, 2014
René Girard
March 6, 2016
A seminal interpretation of the book of Job. Powerful stuff. I want to read this again
Displaying 1 - 19 of 19 reviews