Amazon.com: Customer Reviews: Dreamkeepers: A Spirit-Journey into Aboriginal Australia
Dreamkeepers: A Spirit-Journey into Aboriginal Australia
5.0 out of 5 starsArden has a remarkable gift for presenting native wisdom
ByOwen Hugheson April 10, 2000
Format: Hardcover
Dealing with the mysteries of communities other than our own is a delicate matter. Beyond the more obvious impediments to clear understanding such as language, there lies a world of hidden signs and meanings that only reveal themselves slowly, and only then to the sure-footed. Castaneda has written about such experiences, and others have tried with varying degrees of success. Harvey Arden has, all in all, written a remarkable book about the Australian aborigine and his attempt to find a means of expression after the drab interlude of cultural effacement that followed colonisation.
Are we really surprised that these folk have voices of their own? Some of the more remarkable native or aboriginal people of the late twentieth century, are former alcoholics and derelicts. Seen in another life, just a few years ago, most of Western humanity would have found it degrading to even go near them. And yet these were just superficial aspects of the person, which can be seen past if the intention to look is there. Mr. Arden is such a seeker, obviously. I remember thinking at the time I read "The Dreamkeepers," what an amazing thing it was for this to have been written by an American visitor to Australia. The author seemed to have such a grasp of the people and their environment that I felt, surely it must have taken a local writer to develop this degree of understanding. But no, relative stranger to Australia that he was, Mr. Arden had the human touch required and succeeded where, in my opinion, few others would have. This is a fine book and yet another that does not deserve, at all, to be out of print.
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3.0 out of 5 starsIn Their Own Words
ByPhilip W. Mclartyon June 17, 2008
Format: Paperback|Verified Purchase
Dreamkeepers is subtitled, "A Spirit-Journey into Aboriginal Australia." That's important to emphasize because the spirit-journey is the author's, more so than the Aboriginals.
Harvey Arden is a former editor-writer for National Geographic and co-author of Wisdomkeepers, a book on Native Americans in the United States. In the prologue, he writes,
"I had hoped to garner a few stories from the Dreamtime on this `spirit-journey' of mine into Aboriginal Australia.'" (2)
With that quest clearly stated, he and his guide travel across The Kimberley to seek out and interview a dozen or so Aboriginals to glean from them an understanding of Aboriginal faith and practice, as well as current issues affecting the plight of Aboriginals in Australia today.
Arden is a seasoned journalist and, to his credit, he gives voice to individuals who would not otherwise be heard. This is the strength of the book: The people he interviews are real people with real thoughts and feelings and stories to tell. They deserve to be heard in their own words, and Arden is there to provide the opportunity.
The reader is apt to enjoy Arden's adventures in the bush; his impromptu conversations with Mike, his guide; and, throughout, his humility. He writes,
"I was no anthropologist or scholar or historian ... I wanted to relate to them as human being to human being, ... but no less." (3)
Having said this, the book lacks breadth and depth: The Kimberley is one of many vast areas of Australia, and the spokespersons singled out are but a dozen of hundreds Arden could have just as easily chosen to interview. What's more, the anecdotal nature of the book leaves one hanging. Where is the historical perspective and theological reflection?
The book is what it is - one man's spirit-journey into Aboriginal Australia. If you're willing to accept that, you'll find it worthwhile; if you're expecting more, you might be disappointed.
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3.0 out of 5 starsMisleading title
ByA. Smithon July 24, 2011
Format: Paperback|Verified Purchase
If you're expecting "a spirit journey into Aboriginal Australia" - as the book's subtitle implies - then you'll be disappointed by "Dreamkeepers".
The book begins with the quote: "You'll never discover the blackfella's secret", and we never do, because almost all of the interviewees steadfastly refuse to discuss the mysterious "dreamtime". Arden himself must have been disappointed because the more I read the more I felt he had simply given up on his objective and was merely going through the motions of documenting his travels and putting random "blackfellas'" words on paper. The suggestion on page 171 to an elder that maybe he could "just daub some paint on" - for no particular reason - gives one an idea of how demoralized he must have been by his inability (through no fault of his own) to do what he set out to do.
"Dreamkeepers" is certainly no spirit-journey, unless it's Arden's, it merely confirms that there is one and leaves us wanting to know more. It does, however, do exactly what the review by the Library Jornal (in miniscule letters at the top of the front cover) says: it allows the Aboriginal people to speak for themselves, sharing concerns, thoughts and ideas, giving a sensitive account of their struggle for identity and dignity - namely their struggles for land rights and against marginalization and alcoholism. To his credit, Arden does explain the reasons for his failure, but instead of not writing the book (or changing its title) he wrote this one. Even after reading it I'm not exactly sure what "dreamtime" is, except that, as the last interviewee puts it: "It's beyond understanding".
Summing up, "Dreamkeepers" is both an agreable read, full of pleasant anecdotes, stories and characters, and an excellent marketing platform for his previous book, Wisdomkeepers, from which he extracts numerous quotations, including them as and when mentioned by his Aboriginal intervewees.
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5.0 out of 5 stars,0reamy
ByThomas A. Lieseon August 1, 2008
Format: Paperback|Verified Purchase
One of the best i've read recently, so much so I was almost sorry to reach the end. Arden spins the non-fiction tale of his journey through the Australian outback to hear Aborigines' tales of mystery, in the stories of their ancestore; and tragedy, in the segregation and near-annihilation suffered by them, although the tale also had laughs. A trip!
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5.0 out of 5 starsGreat "Journey" Straightforward On the Surface
ByAriel Valerieon April 8, 2014
Format: Kindle Edition
When I buy anything by the author I can always depend on getting the truth as it is spoken. I don't have to worry about a lot of New Age philosophizing dolling up the works. We enter the story as the author enters the story - in the front seat of the land rover - we live through the mosquitoes and the flies and the joy in finding the flakes of gold. We see simplicity in all its "bigness" and instead of telling us what Dreamtime is and philosophizing about it - we're allowed to walk and see and smell and breathe and be there on the edge ready to step in - and if we step in and get it great, if we don't then alas it doesn't mean we never will. The beauty here is the day to day experience and where that leads over commentary-- what's beneath the "straightforward on the surface". So many treasures here if you're ready to hear them and find those in yourself. That's the key - your dreamtime. I love the quotes from WisdomKeepers too as I always go back to the jewels there too. It takes a great writer to stand back and let the people talk, a great writer who's not afraid to admit he's human, just one of the "mob"...
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5.0 out of 5 starsAn Ancient Window
ByAnnabelle Reeveon June 17, 2008
Format: Paperback|Verified Purchase
There is so much mystery surrounding the Australian Aborigines and white Australians seem to want to keep it that way, to sweep these people under the rug. This book doesn't reveal all but provides a window into the rich and ancient Aborigine culture. Best of all, the window is opened by the people themselves. They are not beautiful by western standards, but they radiate goodness and truth and it makes them beautiful. I offer much gratitude to Arden for searching them out and respectfully writing down their stories and showing their pictures. This book is side-by-side on my shelf with "Wisdomkeepers," Arden's beautiful book about our own North American Aborigines. The theme is the same: To honor and respect these ancient people.
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5.0 out of 5 starsHow to know a dream
ByL. M. Gonçalveson July 29, 2008
Format: Paperback
This is a very helpful and earnest book if you want to know about aboriginal life and thought in Australia now. By talking with several men and women in many different places the author gives us simple and sensitive reports accompanied by photographies. This means he tells us what he was told and how and when, as well as about his feelings and doubts, the relationships he did or didn't establish with the people, what he learned and what he couldn't learn but tried to.
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5.0 out of 5 starsTake an incredible journey with this book....
ByGeorge Blitchon July 30, 2013
Format: Paperback|Verified Purchase
Harvey Arden, acclaimed National Geographic writer, takes us into the heart of Aboriginal Australia and shows us a glimpse into the world of the "Dreamtime Ancestors". The stories of his journey are a great read...giving a remarkable view of one man, crossing cultures, and sharing his own spiritual quest, with some amazing photographs as well! My suggestion: read this book, and all of Harvey's other books as well...you won't be disappointed!
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4.0 out of 5 starsThe Persistence of Truth
ByJudith Cassidyon May 31, 2008
Format: Paperback|Verified Purchase
Like any indigenous people who have encountered European cultures, profound disorientation has taken place amoung the Australian Aborigals. This book demonstrates the subtle continuance of their personal connection to something far greater than anyone can conceive. A centeredness, a natural power wiser than the intellect persists, is healing, gaining ground.
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5.0 out of 5 starsFive Stars
ByD. Hubbardon August 3, 2014
Format: Kindle Edition|Verified Purchase
Absolutely a book not to be missed. Kindle version downloaded without problem.
Amazon is a winner always!
Spirituality, Mind-Body, Gender, Ecology, Ageing, Peace, Scrapbook (in English and Korean)
2016/06/06
Review of Philip Clayton, Adventures in the Spirit
Review of Philip Clayton, Adventures in the Spirit
Review of Philip Clayton, Adventures in the Spirit
May 29, 2009 by 0 Comments
Here’s a table of contents with links to the recent posts reviewing and interacting with Philip Clayton’s book Adventures in the Spirit: God, World, Divine Action
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Blogging Adventures in the Spirit
May 5, 2009 by James F. McGrath
Although there are all sorts of spiritual adventures that can involve blogging, I
am referring here to Philip Clayton’s recent book Adventures in the Spirit: God,
World, Divine Action(Minneapolis: Fortress, 2008), a copy of which Tripp Fuller kindly provided me with as part of the Transforming Theology TheoBlogger Consortium.
In the book’s prologue, Clayton sets the stage for what follows by highlighting
the denial by many that middle ground exists in the interaction of sacred and
scientific, of ancient and contemporary (pp.viiviii). A key aim of the book is to
show that the dichotomy between conservative/evangelical and
liberal/modernist is a false one, that there are in fact a range of possible views
all along the spectrum. We are not forced to choose either to merely preserve or
merely dismantle and destroy.
The book itself is unusual, inasmuch as it is a collection of Clayton’s earlier
writings, dating from 19972008, edited by Zachary Simpson, and Simpson,
while not unappreciative of Clayton’s work, is also himself rather critical – at
least, moreso than one might have expected the editor of a volume of this sort to
be. The introduction nonetheless provides a helpful overview of what is to
follow, contextualizing the book’s arguments into the wider range of both
Clayton’s writings and those of other theologians.
Among the highlights of the introduction are some key terms and ideas which
are presented. One major emphasis, which will characterize the book as a whole,
is the desire to take completely seriously the data from the natural sciences,
even when these require rethinking of traditional theological ideas. This attitude
is characterized as “devout uncertainty” (p.4), and represents nothing more
than the committment to allow one’s views, even deeply cherished theological
views, be subjected to rigorous critical inquiry and when it seems necessary to
revision. It is this submission of one’s views to scrutiny, including that of
experts in other fields of knowledge with which coherence is sought, that is the
only way to achieve “traction” for one’s religious views (p.5). This is perhaps the
aspect of Clayton’s writing that makes it the most exciting – even if one feels
that he, inevitably, doesn’t fully achieve his aim, which is this: to not keep any of
his beliefs or presuppositions off the table, away from scrutiny and the
possibility of rethinking.
Other concepts that will be central to the argument of later chapters (and the
book as a whole) are introduced first by the editor, such as emergence, divine
action, panentheism, and the notion that God, as greater than any single
component of the universe, ought to be conceived of as “at least personal” (p.15,
quoting Arthur Peacocke). One potential criticism of Clayton’s argument noted
by Simpson is that, because of the former’s focus on human personal agents as
(Gethseminary)Gethseminary(Gethseminary)(Andre Gagne onthe Gospel ofThomas)Andre Gagne onthe Gospel ofThomas(AndreGagne on theGospel of(Church of theBeatitudes (NoGuns, Please))Church of theBeatitudes (NoGuns, Please)(Church of theBeatitudes (No(Penn LibrariesHoly LandCollection)Penn LibrariesHoly LandCollection(PennLibraries HolyLand Collection)« Dream Think Be DoThe Rocks (and Blogs) Cry Out »loci for divine activity in the world, his system is open to the charge of beinginappropriately anthropocentric (p.17).
Be that as it may, one thing thatbecomes clear as the book progresses is that Clayton is in dialogue not only withnatural scientists but with philosophers both ancient and modern, includingsome who are alltooinfrequent dialogue partners in discussions ofcontemporary theology or of the relationship between religion and science.
Although the book’s title focuses on Adventures in the Spirit, the book offers an
exciting and stimulating intellectual journey as well – not that “mind” and
“spirit” can be separated.
I intend to dedicate a blog post to each major section of the book. Part One is
labelled The Methods of Philosophy and Theology. Within it, the first chapter is
entitled “Critical Faith: Theology in the Midst of the Sciences”. That’s where
we’ll pick up again next time. In the mean time, I will mention that there has
been a series about this book on Bob Cornwall’s blog,
which I’ve avoided reading thus far, lest I either simply duplicate what was said there, or feel that what was said there was so exhaustive that I might as well forego my own blogging about the book. It even includes video of Clayton himself!
attr(title) Stay in touch! Like Exploring Our Matrix on Facebo
May 5, 2009 by James F. McGrath
Although there are all sorts of spiritual adventures that can involve blogging, I
am referring here to Philip Clayton’s recent book Adventures in the Spirit: God,
World, Divine Action
In the book’s prologue, Clayton sets the stage for what follows by highlighting
the denial by many that middle ground exists in the interaction of sacred and
scientific, of ancient and contemporary (pp.viiviii). A key aim of the book is to
show that the dichotomy between conservative/evangelical and
liberal/modernist is a false one, that there are in fact a range of possible views
all along the spectrum. We are not forced to choose either to merely preserve or
merely dismantle and destroy.
The book itself is unusual, inasmuch as it is a collection of Clayton’s earlier
writings, dating from 19972008, edited by Zachary Simpson, and Simpson,
while not unappreciative of Clayton’s work, is also himself rather critical – at
least, moreso than one might have expected the editor of a volume of this sort to
be. The introduction nonetheless provides a helpful overview of what is to
follow, contextualizing the book’s arguments into the wider range of both
Clayton’s writings and those of other theologians.
Among the highlights of the introduction are some key terms and ideas which
are presented. One major emphasis, which will characterize the book as a whole,
is the desire to take completely seriously the data from the natural sciences,
even when these require rethinking of traditional theological ideas. This attitude
is characterized as “devout uncertainty” (p.4), and represents nothing more
than the committment to allow one’s views, even deeply cherished theological
views, be subjected to rigorous critical inquiry and when it seems necessary to
revision. It is this submission of one’s views to scrutiny, including that of
experts in other fields of knowledge with which coherence is sought, that is the
only way to achieve “traction” for one’s religious views (p.5). This is perhaps the
aspect of Clayton’s writing that makes it the most exciting – even if one feels
that he, inevitably, doesn’t fully achieve his aim, which is this: to not keep any of
his beliefs or presuppositions off the table, away from scrutiny and the
possibility of rethinking.
Other concepts that will be central to the argument of later chapters (and the
book as a whole) are introduced first by the editor, such as emergence, divine
action, panentheism, and the notion that God, as greater than any single
component of the universe, ought to be conceived of as “at least personal” (p.15,
quoting Arthur Peacocke). One potential criticism of Clayton’s argument noted
by Simpson is that, because of the former’s focus on human personal agents as
(Gethseminary)Gethseminary(Gethseminary)(Andre Gagne onthe Gospel ofThomas)Andre Gagne onthe Gospel ofThomas(AndreGagne on theGospel of(Church of theBeatitudes (NoGuns, Please))Church of theBeatitudes (NoGuns, Please)(Church of theBeatitudes (No(Penn LibrariesHoly LandCollection)Penn LibrariesHoly LandCollection(PennLibraries HolyLand Collection)« Dream Think Be DoThe Rocks (and Blogs) Cry Out »loci for divine activity in the world, his system is open to the charge of beinginappropriately anthropocentric (p.17).
Although the book’s title focuses on Adventures in the Spirit, the book offers an
exciting and stimulating intellectual journey as well – not that “mind” and
“spirit” can be separated.
I intend to dedicate a blog post to each major section of the book. Part One is
labelled The Methods of Philosophy and Theology. Within it, the first chapter is
entitled “Critical Faith: Theology in the Midst of the Sciences”. That’s where
we’ll pick up again next time. In the mean time, I will mention that there has
been a series about this book on Bob Cornwall’s blog
which I’ve avoided reading thus far, lest I either simply duplicate what was said there, or feel that what was said there was so exhaustive that I might as well forego my own blogging about the book. It even includes video of Clayton himself!
attr(title) Stay in touch! Like Exploring Our Matrix on Facebo
2016/06/02
Goodreads | Christian Attitudes Toward War & Peace by Roland H. Bainton — Reviews, Discussion, Bookclubs, Lists
Goodreads | Christian Attitudes Toward War & Peace by Roland H. Bainton
Roland Bainton, the son and husband of Quakers, himself a Congregationalist minister, writes that, originally, “limited war presupposed … conditions which were fulfilled by the Greek city-states;” “independent sovereign states of approximately equal strength” “with forces so well matched that… wisdom pointed to mediation rather than to the arbitration of a long and indecisive conflict” Plato was the forerunner to just war, but never called it that, since conflict amongst the city- states he would not call “war.” Aristotle, in his Politics (I, 1256, B., 23-26), asserted that a just war was one to enslave people to their proper status in the face of resistance. The Roman jurist Cicero adjusted it in his De Officiis (I, 34-40, 83; II, 27; III, 46, 107) for use by states as they existed during his time. He laid the foundation for such tenets as "formal declaration by an authority" based on the Roman practice of Pater Patratus, the 'father of fathers' of the Fetiales in the Fecial College (not unlike the bishop of bishops in contemporary Roman Catholic tradition). Bainton leaves unclear whether and to what extent this practice of the Fetiales derived from Deuteronomy, in which Israel appeals for peace and provides a time for response before waging war. However, given the sacred nature of both war and peace in ancient era, it may simply be that it was common practice to avoid conflict at all costs, even up to the last. Cicero also insisted upon an "adherence to oaths" between enemies and friendlies. He maintained no protection of noncombatants, but the vanquished were spared humiliation and guaranteed full citizenship. Bainton recalls concrete examples of this occurring.
Many centuries after Cicero, Bainton recounts the first Christian account of justified war to be by Ambrose. The bishop of Milan's position as a praetorian prefect would have inclined him against the instinct to exclude soldiers in the same vein as Tertullian or Origen. He revived what Cicero advocated for and added that the “conduct of war should be just and that monks and priests should abstain.” Mentored by Ambrose, Augustine watched as the Roman Empire began to collapse. His view of human nature allowed him to make a distinction between act and attitude, giving space for an ethic that “served to justify outward violence.” In writing to Boniface, he pleaded with the Roman general to put off interest in monasticism in order to help in protecting the empire, which Augustine all too quickly equated with the faith. [Here one could draw direct parallels with Niebuhr, who too appealed to the state for preservation of culture, including religion] Bainton cites that for Augustine, war's intent was to be just, its disposition love, and its auspices just. With Cicero, Augustine insisted, “Faith must be kept with the enemy.” The authority bestowed upon soldiers under oath ensured moral sterility; meaning private citizens could not take life, for to do so would be a product of the passions and self-assertion. Finally, and this final point is taken up in the modern era quite robustly, justice rested upon one side of the conflict only. Bainton reflects that with the modern world's attention to the margins and its inherent liberative instincts, the suggestion that justice can be on both sides of the war is valid (however much that throws off our moral considerations).
Many centuries after Cicero, Bainton recounts the first Christian account of justified war to be by Ambrose. The bishop of Milan's position as a praetorian prefect would have inclined him against the instinct to exclude soldiers in the same vein as Tertullian or Origen. He revived what Cicero advocated for and added that the “conduct of war should be just and that monks and priests should abstain.” Mentored by Ambrose, Augustine watched as the Roman Empire began to collapse. His view of human nature allowed him to make a distinction between act and attitude, giving space for an ethic that “served to justify outward violence.” In writing to Boniface, he pleaded with the Roman general to put off interest in monasticism in order to help in protecting the empire, which Augustine all too quickly equated with the faith. [Here one could draw direct parallels with Niebuhr, who too appealed to the state for preservation of culture, including religion] Bainton cites that for Augustine, war's intent was to be just, its disposition love, and its auspices just. With Cicero, Augustine insisted, “Faith must be kept with the enemy.” The authority bestowed upon soldiers under oath ensured moral sterility; meaning private citizens could not take life, for to do so would be a product of the passions and self-assertion. Finally, and this final point is taken up in the modern era quite robustly, justice rested upon one side of the conflict only. Bainton reflects that with the modern world's attention to the margins and its inherent liberative instincts, the suggestion that justice can be on both sides of the war is valid (however much that throws off our moral considerations).
2016/05/29
욥기 - 위키백과, 우리 모두의 백과사전
욥기 - 위키백과, 우리 모두의 백과사전
욥기 - 위키백과, 우리 모두의 백과사전
욥기 - 위키백과, 우리 모두의 백과사전
욥기
위키백과, 우리 모두의 백과사전.
저자와 저작 시기
본서의 저자에 대해서는 견해가 다양하다. 첫째로 본서의 제목이 주인공 ‘욥’의 이름을 따서 붙여졌다는 사실을 감안하여 저자를 욥으로 보는 견해. 둘째, 유대 전승이나 탈무드를 근거하여 모세로 보는 견해. 셋째, 본서 28장과 잠언 8장의 문체가 흡사하다 하여 솔로몬으로 보는 견해. 넷째, 문체의 흐름이 전반적으로 예레미야서와 비슷하다 하여 예레미야로 보는 견해. 다섯째, 본서와 시편 88편의 분위기가 유사하다 하여 시편 88편의 저자인 헤만으로 보는 견해 등이 있다. 그러나 분명한 사실은 저자가 인간의 고난 문제 등에 매우 예민하고 종교성이 심오한 사람이며, 본서가 세계 문학의 걸작 중 걸작으로 평가되고 있다는 점에서 대단한 문학성을 지닌 자이고, 동시에 당대의 뛰어난 지성인이었을 것이라는 점이다.
본서의 시대적 배경은 아브라함이나 이삭, 야곱 등의 활동 시기와 비슷한 족장 시대로 추정한다. 이런 맥락에서 본서 기록 연대를 족장 시대 직후로 보는 견해가 있다(B.C. 2,000-1,800년경). 이와는 달리 본서 기록 연대를 훨씬 후대로 보는 경우도 있다. 즉 출애굽 직후인 모세 시대로 보는 견해(B.C. 1400년경)가 있는가 하면 둘째, 지혜문학이 최고조에 달했던 솔로몬 시대로 보는 견해도 있다(B.C. 950년경).
내용과 구조
제1장에서 제2장과 제42장 제7절 이하는 산문이고 의인 욥에 관한 전설이며, 제3장 이하의 시의 청취가 있는 부분은 전체에 걸쳐 윤곽이 고대에서 전래된 민화(民話)였다. 천상에서의 신과 사탄의 경쟁 때문에 전혀 이유도 없는 고난을 의연히 견디는, 사유 가능한 범위에서 가장 완전한 신앙자 욥과 그의 행복한 결말을 읊은 것이다.
제3장 이하는 기원전 6세기에서 저자의 현실상 고난을 주인공 욥을 이용해 표현한다. 제3장은 애가(哀歌)로서 생의 저주· 사망·허무를 향한 동경(독백)이며, 제4장에서 제27장은 세 친구간의 대담(對談)이고 제29장에서 제31장은 과거와 현재의 대비, 결백의 맹서로 내용이 되어 있으며, 제38장에서 제42장 제6절은 신과의 대화인데 이것이 줄거리이다. 그 발단은 생의 부조리의 문제로서 이유 없는 고난으로 말미암아 생을 저주하고 세계의 파괴를 원하게 되며 사망을 동경하게 된다. 그 후에는 무상한 우정과 신을 향한 사랑의 좌절과 중보자(仲保者)를 요청하는 테마가 나타나서 신과의 대결로 향한다. 최후에 신은 창조자라는 사실을 겸허하게 승인하는 것으로 끝을 맺는다.
해석
욥기는 욥이라는 사람의 비징벌적 고난을 이용해 시람의 고난을 대상으로 한 신학상 해석을 시도하고 있다. 저자는 결국 욥의 고통을 바람직하게 해석하여 다음과 같이 보았다.
- 고통은 인간이 창조자를 기억하고 삶의 의미를 생각하게끔 우조한다 (1:21)
- 욥처럼 훌륭한 자조차 조물주의 훈육이 필요없을만큼의 겸손을 갖추진 못한다 (23:10)
- 인간이 창조자에게 변명하는 것은 자신이 신보다 더 잘 알고 더 의롭다고 믿는 교만에서 시작된다 (40:8)
주요 구절들
<욥>
- 내가 태어날 때 아무것도 가져온 것 없었으니 죽을 때에도 아무것도 가져가지 못하리라 주신 자도 여호와시요 가져가신 자도 여호와시니 여호와의 이름이 찬양을 받으시기 원하노라. (1:21)
- 그러나 내가 가는 길을 그가 아시나니 그가 나를 단련하신 후에는 내가 순금 같이 되어 나오리라. (23:10)
- 내가 내 눈과 언약을 세웠나니 어찌 처녀에게 주목하랴? (31:1)
- 내가 알기에는 내 대속자가 살아 계시므로 그가 마지막에는 땅 위에 서실 것이다. (19:25)
- 비록 하나님이 나를 죽이실지라도 나는 그를 신뢰할것이다. 그렇지만 나는 그 분 앞에서 내 행위를 변명해야겠다.(13:15)
<하나님>
- 이제 허리를 동이고 대장부답게 일어서서, 묻는 말에 대답해 보아라. 네가 내 공의를 부인하려느냐? 네 의를 세우려고 나를 악하다 하겠느냐? (40:7-8)
- 너는 내 종 욥을 잘 살펴 보았느냐? 이 세상에는 그 사람만큼 흠이 없고 정직한 사람, 그렇게 하나님을 경외하며 악을 멀리하는 사람은 없다 (1:8)
<사탄>
- 이제 주의 손을 펴서 그의 모든 소유물을 치소서, 그리하시면 정녕 대면하여 주를 욕하리이다. (1:11)
<욥의 아내>
- 당신은 아직도 요지부동이군요? 하나님을 욕하고 죽어 버려요. (2:9)
바깥 고리
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