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Deconstructing Theodicy: Why Job Has Nothing to Say to the Puzzle of Suffering
An ancient commentator called Job a "strange and wonderful book." For many readers, "strange" might do. Though Job has been characterized as an answer to the problem of suffering, for many the book fails to satisfy the longing for answers it supposedly contains. Perhaps that, in fact, is the point of Job--there are no satisfactory arguments for why people suffer. In this compact yet substantial volume, David B. Burrell argues that this is the message of Job. Burrell engages major movements of the book in theological and philosophical reflection. The book also contains an interfaith perspective with the inclusion of a chapter by Islamic scholar A. H. Johns on the reading of the Job figure in the Koran. Burrell finally concludes that Job's contribution to the problem of suffering is as an affirmation that God hears and heeds our cries of anguish.
EXCERPT
While an initial reading of the story which frames the book of Job suggests a classical theodicy of divine testing and of reward and punishment, we shall later see (with the help of real friends) just how misguided a reading that is. For now, it will suffice to note how the drama's unfolding belies such a reading, notably in the counterpoint between each of Job's friends and Job himself. For while they each address arguments to Job, his riposte to their arguments is addressed not to them but to the overwhelming presence of the God of Israel, to inaugurate an implicit dialogue vindicated by that same God who ends by announcing his preference for Job above all of them. Indeed, they incur the wrath of that God for attempting vigorously to take God's side! Yet since this is the very One who has taken such care to reveal his ways to a particular people (to whom Job does not belong), one cannot escape concluding that the entire dramatic exchange--between Job and his interlocutors and even more between Job and the God of Israel--must be directed against a recurrent misappropriation of that revelation on the part of the people entrusted with it. So it must be that the book's primary role in the Hebrew canon will be to correct that characteristic misapprehension of the revelation displayed by Job's friends, as their "explanation" of his plight turns on reading the covenant as a set of simple transactions.
EXCERPT
While an initial reading of the story which frames the book of Job suggests a classical theodicy of divine testing and of reward and punishment, we shall later see (with the help of real friends) just how misguided a reading that is. For now, it will suffice to note how the drama's unfolding belies such a reading, notably in the counterpoint between each of Job's friends and Job himself. For while they each address arguments to Job, his riposte to their arguments is addressed not to them but to the overwhelming presence of the God of Israel, to inaugurate an implicit dialogue vindicated by that same God who ends by announcing his preference for Job above all of them. Indeed, they incur the wrath of that God for attempting vigorously to take God's side! Yet since this is the very One who has taken such care to reveal his ways to a particular people (to whom Job does not belong), one cannot escape concluding that the entire dramatic exchange--between Job and his interlocutors and even more between Job and the God of Israel--must be directed against a recurrent misappropriation of that revelation on the part of the people entrusted with it. So it must be that the book's primary role in the Hebrew canon will be to correct that characteristic misapprehension of the revelation displayed by Job's friends, as their "explanation" of his plight turns on reading the covenant as a set of simple transactions.
146 pages, Kindle Edition
First published March 1, 2008
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Displaying 1 - 6 of 6 reviews
July 30, 2011
I love this book. Let me just get that out of the way since this is going to be a quite lengthy review and exposition of David B. Burrell's Deconstructing Theodicy: Why Job Has Nothing to Say to the Puzzle of Suffering. I love it first and foremost because it is a beautiful exposition of one of my favorite books of the Bible and an adept exploration of an age old theological question.
In the text, Burrell does precisely the kind of theology that I strive to do - devoted to scripture while using the resources of philosophy, and even some outside literary and religious sources, to illuminate the text. Ultimately, Burrell perhaps strays further from the base text than I would want (always a danger with this approach) but in clinging to orthodoxy he avoids any egregious errors.
The central thrust of the book, as revealed by the title, is to show how the book of Job deconstructs the impulse to provide theodicies. A theeodicy, for those unfamiliar with the term, is the act of trying to "justify the ways of God to us" and explain "how there could be evil in God's world" (Burrell 13, 108).
Burrell begins with a detailed textual analysis of the structure of Job. The primary goal here is to show the contrast between Job's friends, who construct theodicies about God, with Job who directly addressed Him. From here, Burrell moves to an examination of the parallel figure of Ayyub in the Qur'an. This is ultimately a weak point in the text, since it proves to be almost entirely a tangent. His next step is to roughly outline Medieval commentaries on the text by Sadiah, Maimonides, Aquinas and Gersonides. Finally, Burrell uses arguments by Terrence Tilley and Marilyn McCord Adams to draw out the central thesis of the text.
Using the Medieval commentaries, Burrell builds up a picture of God I've discussed on
The only major flaw with this argument is that at times in comes dangerously close to the infamous theodicy that waves off the problem by saying that "God moves in mysterious ways." As I once heard an atheist put it, this amounts to saying God is a "cosmic asshole". This is definitely not what Burrell is arguing however. Yes, God's movement is mysterious, and attempts to reduce it to simplistic theodicy will fall short, but we are not left with the distant jerk-God of mysterious movement. Instead, God is shown to be in sharp solidarity with us, and the correct theodicy is understanding that we can (and ought to) call on God and He will answer us.
The potency of this deconstructed theodicy is that it renders action, turning us away from the merely selfish explanation (read: excuse) of Job's friends. For the case of Job's friends is the case of many who engage in theodicy, it's motive ultimately selfish. Job's friends do not seek to aid him, they seek to justify the system as it is - the system which has (and continues to) benefited them. Rarely do theodicies do much for those in the midst of suffering, and often they do not even care to hear them. Yet when Job turns to God, crying out to his creator and even demanding an audience with him, excuse is turned to action. Evil is not explained away, it is confronted head on. Finally, it is radically personal, as Burrell shows in a denouement to his argument that traces out explanatory parallels between the central thesis of Job and Augustine's Confessions.
I will say that, while I do love this book, it is not without its flaws, the biggest of which is structure. If you follow through to the end, the whole picture of the book will become clear, the approach will seem haphazard until you get there. Part of this is that the central thesis of the book is only vaguely stated at the beginning and you have to wait to the end to get a clear picture of where Burrell is going. The other major flaw, of course, is the superfluous Ayyub chapter. Other than these flaws, the book is well worth a read, especially for students of theology and philosophy.
I would, finally, like to conclude where Burrell himself concludes, in a quotation from a sermon by Leo the Great for the feast of the transfiguration of Jesus (because I think it's beautiful):
In the text, Burrell does precisely the kind of theology that I strive to do - devoted to scripture while using the resources of philosophy, and even some outside literary and religious sources, to illuminate the text. Ultimately, Burrell perhaps strays further from the base text than I would want (always a danger with this approach) but in clinging to orthodoxy he avoids any egregious errors.
The central thrust of the book, as revealed by the title, is to show how the book of Job deconstructs the impulse to provide theodicies. A theeodicy, for those unfamiliar with the term, is the act of trying to "justify the ways of God to us" and explain "how there could be evil in God's world" (Burrell 13, 108).
Burrell begins with a detailed textual analysis of the structure of Job. The primary goal here is to show the contrast between Job's friends, who construct theodicies about God, with Job who directly addressed Him. From here, Burrell moves to an examination of the parallel figure of Ayyub in the Qur'an. This is ultimately a weak point in the text, since it proves to be almost entirely a tangent. His next step is to roughly outline Medieval commentaries on the text by Sadiah, Maimonides, Aquinas and Gersonides. Finally, Burrell uses arguments by Terrence Tilley and Marilyn McCord Adams to draw out the central thesis of the text.
Using the Medieval commentaries, Burrell builds up a picture of God I've discussed on
The only major flaw with this argument is that at times in comes dangerously close to the infamous theodicy that waves off the problem by saying that "God moves in mysterious ways." As I once heard an atheist put it, this amounts to saying God is a "cosmic asshole". This is definitely not what Burrell is arguing however. Yes, God's movement is mysterious, and attempts to reduce it to simplistic theodicy will fall short, but we are not left with the distant jerk-God of mysterious movement. Instead, God is shown to be in sharp solidarity with us, and the correct theodicy is understanding that we can (and ought to) call on God and He will answer us.
The potency of this deconstructed theodicy is that it renders action, turning us away from the merely selfish explanation (read: excuse) of Job's friends. For the case of Job's friends is the case of many who engage in theodicy, it's motive ultimately selfish. Job's friends do not seek to aid him, they seek to justify the system as it is - the system which has (and continues to) benefited them. Rarely do theodicies do much for those in the midst of suffering, and often they do not even care to hear them. Yet when Job turns to God, crying out to his creator and even demanding an audience with him, excuse is turned to action. Evil is not explained away, it is confronted head on. Finally, it is radically personal, as Burrell shows in a denouement to his argument that traces out explanatory parallels between the central thesis of Job and Augustine's Confessions.
I will say that, while I do love this book, it is not without its flaws, the biggest of which is structure. If you follow through to the end, the whole picture of the book will become clear, the approach will seem haphazard until you get there. Part of this is that the central thesis of the book is only vaguely stated at the beginning and you have to wait to the end to get a clear picture of where Burrell is going. The other major flaw, of course, is the superfluous Ayyub chapter. Other than these flaws, the book is well worth a read, especially for students of theology and philosophy.
I would, finally, like to conclude where Burrell himself concludes, in a quotation from a sermon by Leo the Great for the feast of the transfiguration of Jesus (because I think it's beautiful):
The writings of the two testaments support each other. The radiance of the transfiguration reveals clearly and unmistakably the one who had been promised by signs foretelling him under the veils of mystery. As Saint John says: "the law was given through Moses, grace and truth came through Jesus Christ." In him the promise made through the shadows of prophecy stands revealed, along with the full meaning of the precepts of the law. He is the one who teaches the truth of prophecy through his presence, and makes obedience to the commandments possible through grace. In the preaching of the holy gospel all should receive a strengthening of their faith. No one should be ashamed of the cross of Christ, through which the world has been redeemed. No one should fear to suffer for the sake of justice; no one should lose confidence in the reward that has been promised. The way to rest is through toil, the way to life is through death. Christ has taken upon himself the whole weakness of our lowly human nature. If then we are steadfast in our faith in him and in our love for him, we win the victory that he has won, we receive what he has promised. When it comes to obeying the commandments or enduring adversity, the words uttered by the Father should always echo in our ears: "This is my Son, the beloved, in whom I am well pleased; listen to him." (Sermon 51, 3-4, 8, Patrologia Latina 54, 310-11, 313).
October 22, 2024
[Read some chapters more closely and skimmed the rest]. David Burrell argues convincingly while pulling off an ambitious synthesis of various classical commentaries and contemporary theodicies. His emphasis towards the end on the second-personal as the hermeneutical key (see Stump) in the context of a biblically-attuned philosophical theology that recognises the "metaphysical richness" of the Creator-creature relation is brilliant. That being said, tone of the book overall is a bit too dry and academic, especially as a vindication of the second-personal.
June 14, 2020
(NOTE: I'm stingy with stars. For me 2 stars means a good book or a B. 3 stars means a very good book or a B+. 4 stars means an outstanding book or an A {only about 5% of the books I read merit 4 stars}. 5 stars means an all time favorite or an A+ {Only one of 400 or 500 books rates this!).
The great news is that I can listen to a book a day at work. The bad news is that I can’t keep up with decent reviews. So I’m going to give up for now and just rate them. I hope to come back to some of the most significant things I listen to and read them and then post a review.
Burrell rightly points out that Job does not really "solve" the problem of evil.
The great news is that I can listen to a book a day at work. The bad news is that I can’t keep up with decent reviews. So I’m going to give up for now and just rate them. I hope to come back to some of the most significant things I listen to and read them and then post a review.
Burrell rightly points out that Job does not really "solve" the problem of evil.
August 1, 2023
I'm not sure I got as much out of this as a philosopher would, but it was interesting, especially in its comparative approach and interaction with medieval commentaries.
May 25, 2024
Strong title. Weaker delivery.
July 27, 2013
Job....it can be an infuriating book to read....but then you read this and look at it in a better light.
Displaying 1 - 6 of 6 reviews