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Bible Study – Job Class Six: Job 8:1-11:1; 11:1-42:22  From the Orthodox Study Bible.  JOB 8: [Bildad's nonsense] TO THE EARS OF BILDAD, JOB'S SECOND RESPONDENT, a man even less tolerant than Eliphaz, the foregoing lament seems to be an attack on the justice of God and the entire moral order. Unlike Eliphaz, however, Bildad is able to make no argument on the basis of his own personal experience. He is obliged to argue, rather, solely from the moral tradition, which he does not understand very well. Indeed, Bildad treats the moral structure of the world in a nearly impersonal way. To the mind of Bildad, the effects of sin follow automatically, as the inevitable effects of a sufficient cause. The presence of the effect, that is, implies the presence of the cause. If Eliphaz's argument had been too personal, bordering on the purely subjective, the argument of Bildad may be called too objective, bordering on the purely mechanical. In the mind of Bildad the principle of retributive justice functions nearly as a law of nature, or what the religions of India call the Law of Karma. Both Eliphaz and Job show signs of knowing God personally, but we discern nothing of this in Bildad. Between Bildad and Job, therefore, there is even less of a meeting of minds than there was between Eliphaz and Job. We should remember, on the other hand, that Job himself has never raised the abstract question of the divine justice; he has shown no interest, so far, in the problems of theodicy. Up to this point in the story, Job has been concerned only with his own problems, and his lament has been entirely personal, not theoretical. Bildad, for his part, does not demonstrate even the limited compassion of Eliphaz. We note, for example, his comments about Job's now perished children. In the light of Job's own concern for the moral wellbeing of those children early in the book (1:5), there is an especially cruel irony in Bildad's speculation on their moral state: “If your sons have sinned against [God], He has cast them away for their transgression” (8:4). What a dreadful thing to say to a man who loved his sons as Job did! Like Eliphaz before him, Bildad urges Job to repent (8:5–7), for such, he says, is the teaching of traditional morality (8:8–10). Clearly, Bildad is unfamiliar with the God worshipped by Job, the God portrayed in the opening chapters of this book. Bildad knows nothing of a personal God who puts man to the test through the trial of his faith. Bildad's divinity is, on the contrary, a nearly mechanistic adjudicator who functions entirely as a moral arbiter of human behavior, not a loving, redemptive God who shapes man's destiny through His personal interest and intervention. Nonetheless, in his comments about Job's final lot Bildad speaks with an unintended irony, because in fact Job's latter end will surpass his beginning (8:7), and “God will not cast away the blameless” (8:20—tam; cf. 1:1, 8; 2:3). On our first reading of the story, we do not know this yet, of course, because we do not know, on our first reading, how the story will end (for example 42:12). So many comments made by Job's friends, including these by Bildad in this chapter, are full of ironic, nearly prophetic meaning, which will become clear only at the story's end, so the reader does not perceive this meaning on his first trip through the book. As Edgar Allen Poe argued in his review of Bleak House by Charles Dickens, the truly great stories cannot be understood on a single reading, because the entire narrative must be known before the deeper significance of the individual episodes can become manifest. As Poe remarked, we do not understand any great story well until our second reading of it. This insight is preeminently helpful in the case of the Book of Job. JOB 11 [Zophar's nonsense] WE NOW COME TO THE FIRST SPEECH OF ZOPHAR, Job's most strident critic, a man who can appeal to neither personal religious experience (as did Eliphaz) nor inherited moral tradition (as did Bildad). Possessed of neither resource, Zophar's contribution is what we may call “third-hand.” He bases his criticism on his own theory of wisdom. Although he treats his theory as self-evidently true, we recognize it as only a personal bias. Moreover, Zophar seems to identify his own personal perception of wisdom as the wisdom of God Himself. Whereas Bildad had endeavored to defend the divine justice, Zophar tries to glorify “divine” wisdom in Job's case. If it is difficult to see justice verified in Job's sufferings, however, it is even harder to see wisdom verified by those sufferings. Like the two earlier speakers, Zophar calls on Job to repent in order to regain the divine favor. (This is a rather common misunderstanding that claims, “If things aren't going well for you, you should go figure out how you have offended God, because He is obviously displeased with you.”) Zophar also resorts to sarcasm. Although this particular rhetorical form is perfectly legitimate in some circumstances (and the prophets, beginning with Elijah, use it often), sarcasm becomes merely an instrument of cruelty when directed at someone who is suffering incomprehensible pain. In the present case, Job suffers in an extreme way, pushed to the very limits of his endurance. It is such a one that Zophar has the vile temerity to call a “man full of talk” (11:2), a liar (11:3), a vain man (11:11–12), and wicked (11:14, 20). The final two verses (19–20) contain an implied warning against the “death wish” to which Job has several times given voice. This very sentiment, Zophar says, stands as evidence of Job's wickedness. The author of the Book of Job surely understands this extended criticism by Zophar as an exercise in irony. Though the context of his speech proves the speaker himself insensitive and nearly irrational in his personal cruelty, there is an undeniable eloquence in his description of the divine wisdom (11:7–9) and his assertion of the moral quality of human existence (11:10–12). Moreover, those very rewards that Zophar promises to Job in the event of his repentance (11:13–18) do, in fact, fall into Job's life at the end of the book. In this story of Job, men are not divided into those who have wisdom and those who don't. In the Book of Job no one is really wise. There is no real wise man, as there is in, say, the Book of Proverbs. While wisdom is ever present in the plot of the story, no character in the story has a clear grasp of it. True wisdom will not stand manifest until God, near the end of the narrative, speaks for Himself. Even then God will not disclose to Job the particulars of His dealings with him throughout the story. From St. Gregory the Great Ver. 3. Doth God pervert judgment? Or doth the Almighty pervert justice? xxxvi. 59. These things blessed Job had neither in speaking denied, nor yet was ignorant of them in holding his tongue. But all bold persons, as we have said, speak with big words even well known truths, that in telling of them they may appear to be learned. They scorn to hold their peace in a spirit of modesty, lest they should be thought to be silent from ignorance. But it is to be known that they then extol the rectitude of God's justice, when security from ill uplifts themselves in joy, while blows are dealt to other men; when they see themselves enjoying prosperity in their affairs, and others harassed with adversity. For whilst they do wickedly, and yet believe themselves righteous, the benefit of prosperity attending them, they imagine to be due to their own merits; and they infer that God does not visit unjustly, in proportion as upon themselves, as being righteous, no cloud of misfortune falls. But if the power of correction from above touches their life but in the least degree, being struck they directly break loose against the policy of the Divine inquest, which a little while before, unharmed, they made much of in expressing admiration of it, and they deny that judgment to be just, which is at odds with their own ways; they canvass the equity of God's dealings, they fly out in words of contradiction, and being chastened because they have done wrong, they do worse. Hence it is well spoken by the Psalmist against the confession of the sinner, He will confess to Thee, when Thou doest well to him. Ps. 49:18. For the voice of confession is disregarded, when it is shaped by the joyfulness of prosperity. But that confession alone possesses merit of much weight, which the force of pain has no power to part from the truth of the rule of right, and which adversity, the test of the heart, sharpens out even to the sentence of the lips. Therefore it is no wonder that Bildad commends the justice of God, in that he experiences no hurt therefrom. 60. Now whereas we have said that the friends of blessed Job bear the likeness of heretics, it is well for us to point out briefly, how the words of Bildad accord with the wheedling ways of heretics. For whilst in their own idea they see the Holy Church corrected with temporal visitations, they swell the bolder in the bigness of their perverted preaching, and putting forward the righteousness of the Divine probation, they maintain that they prosper by virtue of their merits; but they avouch that she is rewarded with deserved chastisements, and thereupon without delay they seek by beguiling words a way to steal upon her, in the midst of her sorrows, and they strike a blow at the lives of some, by making the deaths of others a reproach, as if those were now visited with deserved death, who refused to hold worthy opinions concerning God. We have heard what Job, his wife, and his three friends have to say.  They cycle through similar things several times.  Next week, we will briefly see what a new speaker, Elihuh has to say and spend most of the class – the last one before Great Lent – to look at God's conversation with Job.  During Great Lent, we will work through chapters of Tito Coriander's Way of Ascetics.     Scriptural review  Mentioned historically as Jobab in Genesis (4), Joshua (1), and 1 Chronicles (5) Ezekial 14:20. Though Noah, Daniel, and Job were in it, as I live, saith the Lord God, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness.  James 5:11. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. Liturgical review Mentioned (through James) at Holy Unction; “You have heard of the patience of Job.” From the Funeral for a Priest Beatitudes: Blessed are they that are persecuted for righteousness' sake, for theirs is the Kingdom of Heaven.   “Why do you lament me bitterly, O men? Why do you murmur in vain?” he that has been translated proclaims unto all. For death is rest for all. Therefore, let us listen to the voice of Job saying, “Death is rest unto man.” But give rest with Thy Saints, O God, unto him whom Thou hast received. Ode Six:   I remind you, O my brethren, my children, and my friends, that you forget me not when you pray to the Lord. I pray, I ask, and I make entreaty, that you remember these words, and weep for me, day and night. As said Job unto his friends, so I say unto you: Sit again and say: Alleluia.   Forsaking all things, we depart, and naked and afflicted we become. For beauty withers like grass, but only we men delude ourselves. Thou wast born naked, O wretched one, and altogether naked shall you stand there. Dream not, O man, in this life, but only groan always with weeping: Alleluia.   If thou, O man, hast been merciful to a man, he shall be merciful there unto thee. And if thou hast been compassionate to any orphan, he shall deliver you there from need. If in this life thou hast covered the naked, there he shall cover thee, and sing the psalm: Alleluia. Triodion Wednesday of Cheesfare Week; Matins Canticle Eight Let us preserve these virtues: the fortitude of Job, the singlemindedness of Jacob, the faith of Abraham, the chastity of Joseph and the courage of David. Saturday of Cheesefare Week; Matins; Canticle Two … a second Job was Benjamin in his constancy … Thursday of Clean Week (and Thursday of the Fifth Week); Great Canon Ode 4 Thou hast heard, O my soul, of Job justified on a dung-hill, but thou hast not imitated his fortitude. In all thine experiences and trials and temptations, thou hast not kept firmly to thy purpose but hast proved inconstant.          Have mercy on me, Oh God, have mercy on me. Once he sat upon a throne, but now he sits upon a dung-hill, naked and covered with sores. Once he was blessed with many children and admired by all, but suddenly he is childless and homeless. Yet he counted the dung-hill as a palace and his sores as pearls.          Have mercy on me, Oh God, have mercy on me. A man of great wealth and righteous, abounding in riches and cattle, clothed in royal dignity, in crown and purple robe, Job became suddenly a beggar, stripped of wealth, glory and kingship.          Have mercy on me, Oh God, have mercy on me. If he who was righteous and blameless above all men did not escape the snares and pits of the deceiver, what wilt thou do, wretched and sin-loving soul, when some sudden misfortune befalls thee?          Have mercy on me, Oh God, have mercy on me. I have defiled my body, I have stained my spirit, and I am all covered with wounds: but as physician, O Christ, heal both body and spirit for me through repentance. Wash, purify and cleanse me, O my Saviour, and make me whiter than snow. Read at Vespers/PSL on Monday of Holy Week: Job 1:1–12. Read at Vespers/PSL on Tuesday of Holy Week: Job 1:13–22. Read at Vespers/PSL on Wednesday of Holy Week: Job 2:1–10. Read at Vespers/Vesperal Liturgy on Thursday of Holy Week: Job 38:1–21; 42:1–5. Read at Vespers on Friday of Holy Week: Job 42:12–17 (LXX ending) --- Job 38  FROM FR. PATRICK REARDON NOW THE LORD HIMSELF WILL SPEAK, for the first time since chapter 2. After all, Job has been asking for God to speak (cf. 13:22; 23:5; 30:20; 31:35), and now he will get a great deal more than he anticipated. With a mere gesture, as it were, God proceeds to brush aside all the theories and pseudoproblems of the preceding chapters. … [Whirlwind, Lord] … At this point, all philosophical discussion comes to an end. There are questions, to be sure, but the questions now come from the Lord. Indeed, we observe in this chapter that God does not answer Job's earlier questions. The Lord does not so much as even notice those questions; He renders them hopelessly irrelevant. He has His own questions to put to Job. The purpose of these questions is not merely to bewilder Job. These questions have to do, rather, with God's providence over all things. The Lord is suggesting to Job that His providence over Job's own life is even more subtle and majestic than these easier questions which God proposes and which Job cannot begin to answer, questions about the construction of the world (verses 4–15), the courses of the heavenly bodies (verses 31–38), the marvels of earth and sea (verses 16–30), and animal life (38:39–39:30). Utterly surrounded by things that he cannot understand, will Job still demand to know mysteries even more mysterious? If the world itself contains creatures that seem improbable and bewildering to the human mind, should not man anticipate that there are even more improbable and bewildering aspects to the subtler forms of the divine providence? God will not be reduced simply to an answer to Job's shallow questions. Indeed, the divine voice from the whirlwind never once deigns even to notice Job's questions. They are implicitly subsumed into a mercy vaster and far richer. Implicit in these questions to Job is the quiet reminder of the Lord's affectionate provision for all His creatures. If God so cares for the birds of the air and the plants of the fields, how much more for Job! 39 - 41. On the Behemoth and the Leviathan Both behemoth and Leviathan are God's household pets, as it were, creatures that He cares for with gentle concern, His very playmates (compare Psalms 104[103]:26). God is pleased with them. Job cannot take the measure of these animals, but the Lord does. What, then, do these considerations say to Job? Well, Job has been treading on some very dangerous ground through some of this book, and it is about time that he manifest a bit more deference before things he does not understand. Behemoth and Leviathan show that the endeavor to transgress the limits of human understanding is not merely futile. There is about it a strong element of danger. A man can be devoured by it. It is remarkable that God's last narrative to Job resembles nothing so much as a fairy tale, or at least that darker part of a fairy tale that deals with dragons. Instead of pleading His case with Job, as Job has often requested, the Lord deals with him as with a child. Job must return to his childhood's sense of awe and wonder, so the Lord tells him a children's story about a couple of unimaginably dangerous dragons. These dragons, nonetheless, are only pets in the hands of God. Job is left simply with the story. It is the Lord's final word in the argument. 42.  Finale THE TRIAL OF JOB IS OVER. This last chapter of this book contains (1) a statement of repentance by Job (verses 1–6), (2) the Lord's reprimand of Eliphaz and his companions (verses 7–8), and (3) a final narrative section, at the end of which Job begins the second half of his life (verses 9–17). The book begins and ends, then, in narrative form. First, one observes in Job's repentance that he arrives at a new state of humility, not from a consideration of his own sins, but by an experience of God's overwhelming power and glory. (Compare Peter in Luke 5:1–8.) When God finally reveals Himself to Job, the revelation is different from anything Job either sought or expected, but clearly he is not disappointed. All through this book, Job has been proclaiming his personal integrity, but now this consideration is not even in the picture; he has forgotten all about any alleged personal integrity. It is no longer pertinent to his relationship to God (verse 6). Job is justified by faith, not by any claims to personal integrity. All that is in the past, and Job leaves it behind. Second, the Lord then turns and deals with the three comforters who have failed so miserably in their task. Presuming to speak for the Almighty, they have fallen woefully short of the glory of God. Consequently, Job is appointed to be the intercessor on their behalf. Ironically, the offering that God prescribes to be made on behalf of the three comforters (verse 8) is identical to that which Job had offered for his children out of fear that they might have cursed God (1:5). The Book of Job both begins and ends, then, with Job and worship and intercession. In just two verses (7–8) the Lord four times speaks of “My servant Job,” exactly as He had spoken of Job to Satan at the beginning of the book. But Job, for his part, must bear no grudge against his friends, and he is blessed by the Lord in the very act of his praying for them (verse 10). Ezekiel, remembering Job's prayer more than his patience, listed him with Noah and Daniel, all three of whom he took to be men endowed with singular powers of intercession before the Most High (Ezekiel 14:14–20). The divine reprimand of Job's counselors also implies that their many accusations against Job were groundless. Indeed, Job had earlier warned them of God's impending anger with them in this matter (13:7–11), and now that warning is proved accurate (verse 7). Also, ironically, whereas Job's friends fail utterly in their efforts to comfort him throughout almost the entire book, they succeed at the end (verse 11). Third, in the closing narrative we learn that Job lives 140 years, exactly twice the normal span of a man's life (cf. Psalm 90[89]:10). Each of his first seven sons and three daughters is replaced at the end of the story, and all of his original livestock is exactly doubled (Job 1:3; 42:12). St. John Chrysostom catches the sense of this final section of Job:   His sufferings were the occasion of great benefit. His substance was doubled, his reward increased, his righteousness enlarged, his crown made more lustrous, his reward more glorious. He lost his children, but he received, not those restored, but others in their place, and even those he still held in assurance unto the Resurrection (Homilies on 2 Timothy 7). ___ Saint Gregory the Great, Morals on the Book of Job, vol. 1 (Oxford; London: John Henry Parker; J. G. F. and J. Rivington, 1844), 83. Robert Charles Hill.  St. John Chrysostom Commentaries on the Sages, Volume One – Commentary on Job.  Holy Cross Orthodox Press. Patrick Henry Reardon, The Trial of Job: Orthodox Christian Reflections on the Book of Job (Chesterton, IN: Ancient Faith Publishing, 2005), 22. Manlio Simonetti and Marco Conti, eds., Job, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2006), 4–5. Orthodox Church, The Lenten Triodion, trans. Kallistos Ware with Mother Mary, The Service Books of the Orthodox Church (South Canaan, PA: St. Tikhon's Seminary Press, 2002), 222. Mother Mary, Metropolitan Kallistos of Diokleia, trans., The Lenten Triodion: Supplementary Texts, The Service Books of the Orthodox Church (South Canaan, PA: St. Tikhon's Seminary Press, 2007), 60. Orthodox Church, The Lenten Triodion, trans. Kallistos Ware with Mother Mary, The Service Books of the Orthodox Church (South Canaan, PA: St. Tikhon's Seminary Press, 2002), 559. St. Tikhon's Monastery, trans., The Great Book of Needs: Expanded and Supplemented, vol. III (South Canaan, PA: St. Tikhon's Seminary Press, 2002), 283.        

Bible Study – Job Class Four: Job 1:13 – 2:15 From the Orthodox Study Bible. Job Loses His Children and Property 13.  Now there was a day when Job's sons and daughters were drinking wine in the house of their elder brother, 14.  and behold, a messenger came to Job and said, “The yokes of oxen were plowing, and the female donkeys were feeding beside them. 15.  Then raiders came and took them captive and killed the servants with the sword; and I alone have escaped to tell you!” 16.  While he was still speaking, another messenger came and said to Job, “Fire fell from heaven and burned up the sheep, and likewise consumed the shepherds; and I alone have escaped to tell you!” 17.  While he was still speaking, another messenger came and said, “Horsemen formed three bands against us, surrounded the camels, took them captive, and killed the servants with the sword.  I alone have escaped to tell you!” 18.  While he was still speaking, another messenger came and said, “Your sone and daughters were eating and drinking wine with their elder brother, 19.  and suddenly a great wind came from the desert and struck the hour corners of the house; and it fell on your children, and they died; and I alone have escaped to tell you!” 20.  Then Job arose, tore his robe, and shaved off the hair of his head; and he fell to the ground and worshiped, saying, 21. “Naked I came from my mother's womb, and naked shall I return.  The Lord gave, and the Lord has taken away.  As it seemed good to the Lord, so also it came to pass.  Blessed by the name of the Lord.” 22.  In all these things that happened, Job did not sin against the Lord or charge God with folly.   Let's break this down. St. Gregory the Great. On the compounding of affliction.Lo again, lest any thing should be wanting to his grief for the adversity that came of man, he brings tidings that bands of the Chaldeans had broken in, and lest the calamity that came from above should strike him with too little force, he shews that wrath is repeated in the heavens… He who is not laid low by one wound is in consequence stricken twice and thrice, that at one time or another he may be struck to the very core. Thus the blow from the Sabeans had been reported, the Divine visitation by fire from heaven had been reported, tidings are brought of the plundering of the camels, by man again, and of the slaughter of his servants, and the fury of God's displeasure is repeated, in that a fierce wind is shewn to have smitten the corners of the house, and to have overwhelmed his children. For because it is certain that without the Sovereign dictate the elements can never be put in motion, it is covertly implied that He, Who let them be stirred, did Himself stir up the elements against him, though, when Satan has once received the power from the Lord, he is able even to put the elements into commotion to serve his wicked designs. On the timing of the attacks We ought to observe what times are suited for temptations; for the devil chose that as the time for tempting, when he found the sons of the blessed Job engaged in feasting; for the adversary does not only cast about what to do, but also when to do it. Then though he had gotten the power, yet he sought a fitting season to work his overthrow, to this end, that by God's disposal it might be recorded for our benefit, that the delight of full enjoyment is the forerunner of woe. On Job's response.But in that it is added that he worshipped, it is plainly shewn that even in the midst of pain, he did not break forth against the decree of the Smiter. He was not altogether unmoved, lest by his very insensibility he should shew a contempt of God; nor was he completely in commotion, lest by excess of grief he should commit sin. But because there are two commandments of love, i. e. the love of God, and of our neighbour; that he might discharge the love of our neighbour, he paid the debt of mourning to his sons; that he might not forego the love of God, he performed the office of prayer amidst his groans. There are some that use to love God in prosperity, but in adversity to abate their love of Him from whom the stroke comes. But blessed Job, by that sign which he outwardly shewed in his distress, proved that he acknowledged the correction of his Father, but herein, that he continued humbly worshipping, he shewed that even under pain he did not give over the love of that Father. But be it observed, that our enemy strikes us with as many darts as he afflicts us with temptations; for it is in a field of battle that we stand every day, every day we receive the weapons of his temptations. But we ourselves too send our javelins against him, if, when pierced with woes, we answer humbly. Christological Interpretation When his sons were destroyed in the ruin of the house, Job arose, because when Judæa was lost in unbelief, and when the Preachers were fallen in the death of fear, the Redeemer of mankind raised Himself from the death of His carnal nature; He shewed in what judgment He abandoned His persecutors to themselves. For His rising is the shewing with what severity he forsakes sinners, just as His lying down is the patient endurance of ills inflicted. He rises then, when He executes the decrees of justice against the reprobate. And hence He is rightly described to have rent his mantle. For what stood as the mantle of the Lord, but the Synagogue, which by the preaching of the Prophets clung to the expectation of His Incarnation? For in the same way that He is now clothed with those by whom He is loved, as Paul is witness, who says, That He might present it to Himself a glorious church, not having spot nor wrinkle; (for that which is described as having neither spot or wrinkle; ALLEG. Eph. 5:27. is surely made appear as a spiritual robe; and at once clean in practice, and stretched in hope;) so when Judæa believed Him as yet to be made Incarnate, it was no less a garment through its clinging to Him.     Job Loses His Health 2.1.  Then again as it so happened another day, the angels of God came to present themselves before the Lord, and the devil also came among them to present himself before the Lord. 2.  The Lord said to the devil, “Where did you come from?”  Then the devil said before the Lord, “I came here from walking around under heaven and going about all the earth.” 3.  Then the Lord said to the devil, “Have you considered my servant Job, since there is none like him on earth: an innocent, true, blameless, and God-fearing man, and one who abstains from every evil thing: Moreover he still holds fast to his integrity, though you told me to destroy his possessions without cause.” 4.  Then the devil answered the Lord and said, “Skin for skin.  Whatever a man has he will pay in full for his life.  5. Yet truly, stretch out Your hand and touch his bones and his flesh, and see if he will bless You to Your face.”  6. So the Lord said to the devil, “Behold, I give him over to you; only spare his life.” 7. Thus the devil went out from the Lord and struck Job with malignant sores from head to foot. 8.  So he took a potsherd to scrape away the discharge and sat on a dunghill outside the city. 9.  When a period of time passed, his wife said to him, “How long will you hold out, saying, 10. ‘Behold, I will wait a little longer, looking for the hope of my salvation'? 11. Listen, your memory is wiped out from the earth; your sons and daughters, the pangs and pains of my womb, which I suffered in vain and with hardships. 12. You yourself are sitting down, spending the nights in the open air among the rottenness of worms; 13. and I go about. As a wanderer and a handmaid from place to place and from house to house waiting for the setting of the sun, so as to rest from my labors and pains that now beset me. 14. But say a word against the Lord and die!” 15.  Then Job looked at her and said, “You have spoken as one of the foolish women speaks.  If we accepted good things from the Lord's hand, shall we not endure evil things?”  In all these things that happened to him, Job did not sin with his lips against God.   Let's break this down. St. John Chrysostom.  The angels.  Why does the author describe the angels in the act of presenting themselves daily before the Lord? He does so that we might learn no actual event is overlooked by God's providence, and that the angels report what happens every day. Every day they are sent to settle some question, even though we ignore all this. That is the reason why they were created; that is their task, as the blessed Paul says, “They are sent to serve for the sake of those who are to inherit salvation.” “And the devil,” the text says, “also came among them.” You know why the angels are present. But why is the devil present? The latter is present to tempt Job; the former, in order to regulate our matters. Why is the devil questioned again before the angels themselves? Because he had said before them, “He will curse you to your face.” What a shameless nature! He has dared come back! St. John Chrysostom.  On the wife.  Notes that a long time passed, and she was not able to handle the temptations.  The devil hopes this will be like Eve.  Fr. Patrick Reardon.  Indeed, we do perceive a change in Job at this point. If he does not curse God, Job also does not explicitly bless God as he had done in his first affliction (1:21). Instead, he humbly submits to God's will (2:10).  In each case, nonetheless, God's confidence in Job is vindicated. Satan has done his worst to Job, but Job has not succumbed. Like Abraham in Genesis 22, Job has met the trial successfully. Having done his worst, Satan disappears and is never again mentioned in the book. The rest of the story concerns only God and human beings. St. Gregory the Great.  On temptation.The old adversary is wont to tempt mankind in two ways; viz. so as either to break the hearts of the steadfast by tribulation, or to melt them by persuasion. Against blessed Job then he strenuously exerted himself in both; for first upon the householder he brought loss of substance; the father he bereaved by the death of his children; the man that was in health he smote with putrid sores. But forasmuch as him, that was outwardly corrupt, he saw still to hold on sound within, and because he grudged him, whom he had stripped naked outwardly, to be inwardly enriched by the setting forth of his Maker's praise, in his cunning he reflects and considers, that the champion of God is only raised up against him by the very means whereby he is pressed down, and being defeated he betakes himself to subtle appliances of temptations. For he has recourse again to his arts of ancient contrivance, and because he knows by what means Adam is prone to be deceived, he has recourse to Eve. For he saw that blessed Job amidst the repeated loss of his goods, the countless wounds of his strokes, stood unconquered, as it were, in a kind of fortress of virtues. On the nature of evil.See the enemy is every where broken, every where overcome, in all his appliances of temptation he has been brought to the ground, in that he has even lost that accustomed consolation which he derived from the woman. Amid these circumstances it is good to contemplate the holy man, without, void of goods, within, filled with God. When Paul viewed in himself the riches of internal wisdom, yet saw himself outwardly a corruptible body, he says, We have this treasure in earthen vessels. 2 Cor. 4:7. You see, the earthen vessel in blessed Job felt those gaping sores without, but this treasure remained entire within. For without he cracked in his wounds, but the treasure of wisdom unfailingly springing up within issued forth in words of holy instruction, saying, If we have received good at the hand of the Lord, shall we not receive evil? meaning by the good, either the temporal or the eternal gifts of God, and by the evil, denoting the strokes of the present time, of which the Lord saith by the Prophet, I am the Lord, and there is none else. I form the light, and create darkness; I make peace, and create evil. Is. 45:6, 7. Not that evil, which does not subsist by its own nature, is created by the Lord, but the Lord shews Himself as creating evil, when He turns into a scourge the things that have been created good for us, upon our doing evil, that the very same things should at the same time both by the pain which they inflict be to transgressors evil, and yet good by the nature whereby they have their being. On how the Church responds to both kinds of “evil”Holy men, when fastened upon by the war of afflictions, when at one and the same moment they are exposed to this party dealing them blows and to that urging persuasions, present to the one sort the shield of patience, at the other they launch the darts of instruction, and lift themselves up to either mode of warfare with a wonderful skill in virtue, so that they should at the same time both instruct with wisdom the froward counsels within, and contemn with courage the adverse events without; that by their instructions they may amend the one sort, and by their endurance put down the other. For the assailing foes they contemn by bearing them, and the crippled citizens they recover to a state of soundness, by sympathizing with them. Those they resist, that they may not draw off others also; they alarm themselves for these, lest they should wholly lose the life of righteousness. And more on thisHoly men, when fastened upon by the war of afflictions, when at one and the same moment they are exposed to this party dealing them blows and to that urging persuasions, present to the one sort the shield of patience, at the other they launch the darts of instruction, and lift themselves up to either mode of warfare with a wonderful skill in virtue, so that they should at the same time both instruct with wisdom the froward counsels within, and contemn with courage the adverse events without; that by their instructions they may amend the one sort, and by their endurance put down the other. For the assailing foes they contemn by bearing them, and the crippled citizens they recover to a state of soundness, by sympathizing with them. Those they resist, that they may not draw off others also; they alarm themselves for these, lest they should wholly lose the life of righteousness. ___ Saint Gregory the Great, Morals on the Book of Job, vol. 1 (Oxford; London: John Henry Parker; J. G. F. and J. Rivington, 1844), 83. Robert Charles Hill.  St. John Chrysostom Commentaries on the Sages, Volume One – Commentary on Job.  Holy Cross Orthodox Press. Patrick Henry Reardon, The Trial of Job: Orthodox Christian Reflections on the Book of Job (Chesterton, IN: Ancient Faith Publishing, 2005), 22. Manlio Simonetti and Marco Conti, eds., Job, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2006), 4–5.   What we will cover next week: The trial of ideas begins.  Job 2:16-7:14

Bible Study – Job Class Two: Job 1: 6-12 From the Orthodox Study Bible. Satan is Permitted to Test Job 6.  Then as it so happened one day that behold, the angels of God came to present themselves before the Lord, and the devil also came with them.  7. The Lord said to the devil, “Where did you come from?” So the devil answered the Lord and said, “I came here after going about the earth and walking around under heaven.” 8. Then the Lord said to him, “Have you yet considered my servant Job, since there is none like him on the earth: a blameless, true, and God-fearing man, and one who abstains from every evil thing?” 9. So the devil answered and said before the Lord, “Does Job worship the Lord for no reason? 10. Have you not made a hedge around him, around his household, and around all that he has on every side?  You have blessed the work of his hands, and his cattle have increased in the and.  11.  But stretch out Your hand and touch all that he has, and see if he will bless You to Your face.” 12.  Then the Lord said to the devil, “Behold, whatever he has I give into your hand; but do not touch him.”  Thus the devil went out from the Lord. Let's break this down. v. 6; why were the angels of God presenting themselves before the Lord? Many angels surround Him continually; ·      Anaphora of St. John Chrsysostom.  For all these things we give thanks unto Thee, and to Thine only-begotten Son, and to Thy Holy Spirit; for all things of which we know and of which we know not, whether seen or unseen; and we thank Thee for this Liturgy which Thou hast willed to accept at our hands, though there stand by Thee thousands of archangels and hosts of angels (Daniel 7:10) the Cherubim and the Seraphim, six- winged (Isiah 6:2) many-eyed (Revelations 4:8) who soar aloft, borne on their wings:  Singing the triumphant hymn, shouting, proclaiming, and saying: “Holy! Holy! Holy! Lord of Sabaoth! Heaven and earth are full of Thy glory'. (Isaiah 6:3) Hosanna in the highest! Blessed is He that comes in the name of the Lord! Hosanna in the highest. (Mathew 21:9, Mark 11:9-10, Psalms 118:26) ·      Hebrews 12:22.  But you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to thousands upon thousands of angels in joyful assembly,    Possibly – they are part of His Divine Council ·      Psalm 81:1-2a; “God stood in the assembly of gods; He judges in the midst of gods,”   ·      Psalm 88: 9-13 (89:6-8). “The heavens shall confess Your wonders, O Lord, and Your truth in the church of the saints.  For who in the clouds shall be compared to the Lord and who among the sons of God shall be compared to the Lord?” More likely – they are ministering angels ·      Hebrews 1:14.  Are not all angels ministering spirits sent to serve those who will inherit salvation? ·      Psalms 90:11.  For he will command his angels concerning you to guard you in all your ways; ·      Matthew 18:10.  “See that you do not despise one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven. Hesychius of Jerusalem (5th Century - not recognized as a saint): Was there ever a time when the angels did not stand before the Lord? Was it not written about them that “a thousand thousands served him, and ten thousand times ten thousand stood before him”? (Daniel 7:11)But this coming, in our opinion, is that of the angels who had been sent to serve human beings. Paul actually says, “Are not all angels ministering spirits sent to serve those who will inherit salvation?” HOMILIES ON JOB 2.1.6. More on v.6: why was the devil with him? Note – the problem is why God would be talking with the devil, and why the devil could even stand to be in His presence. One way to resolve this is to note that there are other places in scripture when God talks to the devil and demons (temptation in the wilderness, demons at Gardenes). Another way is to say that it wasn't really “THE Devil”, it was “The Satan”, which is a job title, “The Adversary.”  This takes us back to the Divine Council.  As Michael Heiser writes; Evidence for exactly the same structures in the Israelite council is tenuous. Despite the fact that popular Israelite religion may have understood Yahweh as having a wife, Asherah (see Hess), it cannot be sustained that the religion of the prophets and biblical writers contained this element or that the idea was permissible. There is also no real evidence for the craftsman tier. However, the role of the śāṭān (see Satan), the accuser who openly challenges God on the matter of Job's spiritual resilience, is readily apparent (Job 1:6–12; 2:1–6). In the divine council in Israelite religion Yahweh was the supreme authority over a divine bureaucracy that included a second tier of lesser ʾĕlōhîm (bĕnê ʾēlîm; bĕnê ʾĕlōhîm or bĕnê hāʾĕlōhîm) and a third tier of malʾākîm (“angels”). In the book of *Job some members of the council apparently have a mediatory role with respect to human beings (Job 5:1; 15:8; 16:19–21; cf. Heb 1:14). M. S. Heiser, “Divine Council,” ed. Tremper Longman III and Peter Enns, Dictionary of the Old Testament: Wisdom, Poetry & Writings (Downers Grove, IL; Nottingham, England: IVP Academic; Inter-Varsity Press, 2008), 114. However, these are not the tacts that St. John Chrysostom took.  By his time, this Satan had been seen to be the same as the fallen angel in the garden etc. ·      He had a lot to say about how angels and demons are mixed together here on earth (even remarking on the headcover passage 1 Corinthians 11:10).  This has obvious implications for us and our spiritual lives! ·      He also said that there was no way the devil could talk to God in this way, and that this is written for the sake of the story (page 24). Also his comment on being rich already putting Job into the arena. [NOTE: I was kidding/prodding about St. John being woke, but he was/is supremely concerned for the poor and the obligations of the rich. Before the term became altered and politicized, this made him a strong promoter of social justice.] v. 7–8 Where Have You Come From? St Gregory the Great: Satan's “going to and fro on the earth” represents his exploring the hearts of the carnal. In this way he is seeking diligently for grounds of accusation against them. He “goes round about the earth,” for he surrounds human hearts in order to steal all that is good in them, that he may lodge evil in their minds, that he may occupy completely what he has taken over, that he may fully reign over what he has occupied, that he may possess the very lives of those he has perfected in sin. Note that he does not say he has been flying through the earth but that he has been “walking up and down it.” For in fact he is never easily dislodged from whomever he tempts. But where he finds a soft heart, he plants the foot of his wretched persuasion, so that by dwelling there, he may stamp the footprints of evil practice, and by a wickedness similar to his own he may render reprobate all whom he is able to overcome. But in spite of this, blessed Job is commended with these words, “Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man who fears God and turns away from evil.” To him, whom divine inspiration strengthens to meet the enemy, God praises as it were even in the ears of Satan. For God's praise of Job is the first evidence of Job's virtues, so that they may be preserved when they are manifested. But the old enemy is enraged against the righteous the more he perceives that they are hedged around by the favor of God's protection. MORALS ON THE BOOK OF JOB 2.65.66. v. 1:9–10 Does Job Fear God for Nothing? St. John Chrysostom: Do you see that Job's wealth was a gift from God? Do you see that it was not the fruit of injustice? How Job had to suffer in order to demonstrate to people that his wealth was not the fruit of injustice! And behold, the devil himself bore witness to him from above and did not realize that he praised Job as well by saying that he had not acquired that wealth through illicit trading and through the oppression of others. Instead, Job owed his wealth to God's blessing, and his security came from heaven. You would have not rejoiced if Job had not been virtuous. But the devil praised and covered him with laurels without realizing what he was doing. COMMENTARY ON JOB 1:10. Manlio Simonetti and Marco Conti, eds., Job, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2006), 4–5. Robert Charles Hill.  St. John Chrysostom Commentaries on the Sages, Volume One – Commentary on Job.  Holy Cross Orthodox Press. What we will cover next week: Job loses his possessions, his children, and his health.  Job 1:7-22

di Italo Carmignani. La più grande paura di Putin (Marco Ventura); Covid, cambiano le restrizioni ecco come (Francesco Malfetano); Caro bollette, arriva la possibilità di rateizzare (Marco Conti); in America vogliono abolire l'ora legale, ma il tema spacca in due gli Stati Uniti (Anna Guaita)

We asked, and we got some great topics to talk about for #dadquickies! This week’s topic 100% came from Marco Conti and so we were forced to talk about ketchup. So we did our best… but we’ll say this. Putting ketchup in vitamins is outrageous especially given that ketchup is such an inferior condiment. Boom.Send us your topics for Dad Quickies! These are a lot of fun, so give us something you want to hear about!°°°°°Check us out at www.thetalkingdads.comFind us on Facebook, Instagram, Twitter, YouTube, Google Podcasts, Apple Podcasts, Stitcher, I Heart Radio, and Spotify! SMASH those Like and Subscribe buttons! 5️⃣⭐️❤️#thetalkingdads #subourbondad #podcast #dad #father #dadlife #dadstuff #instadad #dadsofinstagram #parenting #family #fam #children #love #whateverworks #raisegoodhumans #bourbon #whiskey #cle #mentorohio #willoughbyohio #dtw

#Dadquickie time and this week we take on the topic of Zombie Apocalypse thanks to super friend of the show Marco Conti. We’re probably going to have to revisit this topic, as we could have talked for hours… We had fun with it, let us know what you think!Send us your topics for Dad Quickies! These are a lot of fun, so give us something you want to hear about!°°°°°Check us out at www.thetalkingdads.comFind us on Facebook, Instagram, Twitter, YouTube, Google Podcasts, Apple Podcasts, Stitcher, I Heart Radio, and Spotify! SMASH those Like and Subscribe buttons! 5️⃣⭐️❤️#thetalkingdads #subourbondad #podcast #dad #father #dadlife #dadstuff #instadad #dadsofinstagram #parenting #family #fam #children #love #whateverworks #raisegoodhumans #bourbon #whiskey #cle #mentorohio #willoughbyohio #dtw

con Marco Conti

con Marco Conti

con Marco Conti

I giornali del mattino letti e commentati da Marco Conti de " Il Messaggero".

con Marco Conti

con Marco Conti

I giornali del mattino letti e commentati da Marco Conti de " Il Messaggero".

Thelema Now host Harper talks to Jon Povey & Marco Conti, the minds behind "Sympathy For The Beast: Songs From the Poems of Aleister Crowley." This album is from Twink & the Technicolour Dream, being released by the British label Sunbeam. The album features two legendary figures from British 60’s rock, namely Twink (ex Tomorrow, Pretty Things, Pink Fairies, Hawkwind, etc.), and Jon Povey (ex Pretty Things) and the band Technicolour Dream.  Check it out! And to order the album - go here! 

Marco Conti, Il Messaggero ; Luca Misculin, Il Post ; Daniele Pesco, M5S .

Martino Cervo, La Verità ; Marco Conti, Il Messaggero ; Lorenzo Bini Smaghi, Societe Generale .

Valentino Russo, Grr ; Marco Conti, Il Messaggero ; Gianni Barbacetto, Il Fatto Quotidiano ; Alberto Romagnoli, inviato Rai Bruxelles .

Skill On Air con Marco Conti, cronista parlamentare de Il Messaggero, sulle questioni aperte della maggioranza di governo

Il seminario di Malka Older all’Università di Salerno. Gli annunci strampalati di Elon Musk. Pubblicità e geofencing. Intelligenza artificiale ai semafori. Queste e molte altre le notizie commentate nella puntata di questa settimana. Dallo studio distribuito di digitalia: Franco Solerio, Massimo De Santo, Michele Di Maio, Francesco Facconi Produttori esecutivi: Simone Pignatti, Saverio Gravagnola, Marco Mandia, Massimiliano Saggia, Marco Conti, Alessandro Cundari, Federico Bruno, Stefano Negro, Matteo Arrighi, Daniele Barberi, Roberto Barison, Massimo Dalla Motta, Andrea Plozzer, Paolo Sartorio, Annamaria Esposito, Salvatore Verrusio, Federico Travaini, Fabio Murolo, Alessio Conforto, Alessandro Lazzarini, Roberto Viola, Giuliano Arcinotti, Davide Lanza, Davide Capra, Christophe Sollami, Raffaele Marco Della Monica, Luigi Ricco, Marco De Nadai, Raffaele Viero, Marco Barabino, Renato Battistin, Massimiliano Casamento, Stefano Rocchetti, Marco Caggianese, Antonio Naia (Studio Grafico Padova), Matteo Carpentieri, Pasquale Maffei, Stefano Toldo, Paolo Lucciola, Riccardo Nuti, Davide Ferdinando Precone, Giampaolo Frello, Alberto Bravin, Mirko Fornai, Corrado Coppola, Nappi Eugenio, Andrea De Girardis, Andrea Dellavia, Alessio Pappini, Sebastiano Amoddio, Massimiliano S., Giovanni P. Sponsor: Active Powered - utilizzate il codice coupon "DIGITALIA" per avere il 10% di sconto sul costo del servizio. Links: Tesla’s version 9 software update with ‘full self-driving features’ Facebook let select companies have “special access” to user data In attesa al pronto soccorso? Sullo smartphone arriva una pubbiclità Elon Musk on Twitter - Rockets for the Roadster Musk: Augmented Mode will massively enhance human driving ability Facial-recognition target schools, promising an end to shootings Experimental drone uses AI to spot violence in crowds Mai più rosso: Ibm studia i semafori controllati dall’intelligenza artificiale Un bug di Facebook rende pubblici i post privati di 14 milioni di utenti DHS to deploy facial recognition AI at US/Mexico border Look Out World, Your Artificial Intelligence ETF Is on the Way SIAE, un algoritmo innovativo contro i borderò falsificati Tesla teases the Model Y yet again Gingilli del giorno: Infomocracy - Malka Older mhu - Back Box All Systems Red: The Murderbot Diaries Automate the Boring Stuff with Python Selected Works – Munchmuseet Il Tuo Governo

Mauro Calise, docente di scienza politica Università di Napoli Federico II ; Marco Conti, notista politica de Il Messaggero ; Diego Fusaro, insegna filosofia all'Istituto Alti Studi Strategici e Politici di Milano.

Ci sono storie che chiedono a gran voce di essere raccontate dall'inizio. Dal primo respiro, dal primo fiato. Dalla prima lettera di un qualsiasi alfabeto. Dal giorno numero uno. Altre che scelgono un frammento da cui partire. Questa, invece, è una storia che parte dalla fine. Da un corpo trovato nel parcheggio condominiale. All'alba.

Ci sono storie che chiedono a gran voce di essere raccontate dall'inizio. Dal primo respiro, dal primo fiato. Dalla prima lettera di un qualsiasi alfabeto. Dal giorno numero uno. Altre che scelgono un frammento da cui partire. Questa, invece, è una storia che parte dalla fine. Da un corpo trovato nel parcheggio condominiale. All'alba.

Ci sono storie che chiedono a gran voce di essere raccontate dall'inizio. Dal primo respiro, dal primo fiato. Dalla prima lettera di un qualsiasi alfabeto. Dal giorno numero uno. Altre che scelgono un frammento da cui partire. Questa, invece, è una storia che parte dalla fine. Da un corpo trovato nel parcheggio condominiale. All'alba.

Ci sono storie che chiedono a gran voce di essere raccontate dall'inizio. Dal primo respiro, dal primo fiato. Dalla prima lettera di un qualsiasi alfabeto. Dal giorno numero uno. Altre che scelgono un frammento da cui partire. Questa, invece, è una storia che parte dalla fine. Da un corpo trovato nel parcheggio condominiale. All'alba.

Ci sono storie che chiedono a gran voce di essere raccontate dall'inizio. Dal primo respiro, dal primo fiato. Dalla prima lettera di un qualsiasi alfabeto. Dal giorno numero uno. Altre che scelgono un frammento da cui partire. Questa, invece, è una storia che parte dalla fine. Da un corpo trovato nel parcheggio condominiale. All'alba.

Ci sono storie che chiedono a gran voce di essere raccontate dall'inizio. Dal primo respiro, dal primo fiato. Dalla prima lettera di un qualsiasi alfabeto. Dal giorno numero uno. Altre che scelgono un frammento da cui partire. Questa, invece, è una storia che parte dalla fine. Da un corpo trovato nel parcheggio condominiale. All'alba.

Ci sono storie che chiedono a gran voce di essere raccontate dall'inizio. Dal primo respiro, dal primo fiato. Dalla prima lettera di un qualsiasi alfabeto. Dal giorno numero uno. Altre che scelgono un frammento da cui partire. Questa, invece, è una storia che parte dalla fine. Da un corpo trovato nel parcheggio condominiale. All'alba.

Ci sono storie che chiedono a gran voce di essere raccontate dall'inizio. Dal primo respiro, dal primo fiato. Dalla prima lettera di un qualsiasi alfabeto. Dal giorno numero uno. Altre che scelgono un frammento da cui partire. Questa, invece, è una storia che parte dalla fine. Da un corpo trovato nel parcheggio condominiale. All'alba.

Ci sono storie che chiedono a gran voce di essere raccontate dall'inizio. Dal primo respiro, dal primo fiato. Dalla prima lettera di un qualsiasi alfabeto. Dal giorno numero uno. Altre che scelgono un frammento da cui partire. Questa, invece, è una storia che parte dalla fine. Da un corpo trovato nel parcheggio condominiale. All'alba.

Ci sono storie che chiedono a gran voce di essere raccontate dall'inizio. Dal primo respiro, dal primo fiato. Dalla prima lettera di un qualsiasi alfabeto. Dal giorno numero uno. Altre che scelgono un frammento da cui partire. Questa, invece, è una storia che parte dalla fine. Da un corpo trovato nel parcheggio condominiale. All'alba.

Storia di un incontro – non incontro. Uno stile di scrittura fatto di immagini, suoni, colori, odori. Una cartolina dall'inferno. Un patto con il Diavolo, che ha il volto di un disabile, di un malato terminale, di una donna vittima di violenza domestica, o di un uomo in bilico su un cornicione, sul confine tra la vita e la morte.

Storia di un incontro – non incontro. Uno stile di scrittura fatto di immagini, suoni, colori, odori. Una cartolina dall'inferno. Un patto con il Diavolo, che ha il volto di un disabile, di un malato terminale, di una donna vittima di violenza domestica, o di un uomo in bilico su un cornicione, sul confine tra la vita e la morte.

Storia di un incontro – non incontro. Uno stile di scrittura fatto di immagini, suoni, colori, odori. Una cartolina dall'inferno. Un patto con il Diavolo, che ha il volto di un disabile, di un malato terminale, di una donna vittima di violenza domestica, o di un uomo in bilico su un cornicione, sul confine tra la vita e la morte.

Storia di un incontro – non incontro. Uno stile di scrittura fatto di immagini, suoni, colori, odori. Una cartolina dall'inferno. Un patto con il Diavolo, che ha il volto di un disabile, di un malato terminale, di una donna vittima di violenza domestica, o di un uomo in bilico su un cornicione, sul confine tra la vita e la morte.

Storia di un incontro – non incontro. Uno stile di scrittura fatto di immagini, suoni, colori, odori. Una cartolina dall'inferno. Un patto con il Diavolo, che ha il volto di un disabile, di un malato terminale, di una donna vittima di violenza domestica, o di un uomo in bilico su un cornicione, sul confine tra la vita e la morte.

Storia di un incontro – non incontro. Uno stile di scrittura fatto di immagini, suoni, colori, odori. Una cartolina dall'inferno. Un patto con il Diavolo, che ha il volto di un disabile, di un malato terminale, di una donna vittima di violenza domestica, o di un uomo in bilico su un cornicione, sul confine tra la vita e la morte.

Storia di un incontro – non incontro. Uno stile di scrittura fatto di immagini, suoni, colori, odori. Una cartolina dall'inferno. Un patto con il Diavolo, che ha il volto di un disabile, di un malato terminale, di una donna vittima di violenza domestica, o di un uomo in bilico su un cornicione, sul confine tra la vita e la morte.

Storia di un incontro – non incontro. Uno stile di scrittura fatto di immagini, suoni, colori, odori. Una cartolina dall'inferno. Un patto con il Diavolo, che ha il volto di un disabile, di un malato terminale, di una donna vittima di violenza domestica, o di un uomo in bilico su un cornicione, sul confine tra la vita e la morte.

Storia di un incontro – non incontro. Uno stile di scrittura fatto di immagini, suoni, colori, odori. Una cartolina dall'inferno. Un patto con il Diavolo, che ha il volto di un disabile, di un malato terminale, di una donna vittima di violenza domestica, o di un uomo in bilico su un cornicione, sul confine tra la vita e la morte.

Storia di un incontro – non incontro. Uno stile di scrittura fatto di immagini, suoni, colori, odori. Una cartolina dall'inferno. Un patto con il Diavolo, che ha il volto di un disabile, di un malato terminale, di una donna vittima di violenza domestica, o di un uomo in bilico su un cornicione, sul confine tra la vita e la morte.

L'analisi poilitica del dopo referendum. Marco Conti, "Il Messaggero" - Le due emergenze che la crisi di governo blocca. Nicola Alemanno, Sindaco di Norcia, Stefano Petrucci, Sindaco di Accumoli.