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In: Playing with Leviathan: Interpretation and Reception of Monsters from the Biblical World

. 52 One thinks of Augustine’s doctrine of the two cities in The City of God , composed in the wake of the fall of Rome in 410 53 ; of Calvin, himself a constitutional lawyer, imposing a new order on the city of Geneva; of Thomas Hobbes in his defence of sovereign absolutism in Leviathan

In: Journal for the Study of the Historical Jesus
Since ancient times Leviathan and other monsters from the biblical world symbolize the life-threatening powers in nature and history. They represent the dark aspects of human nature and political entities and reveal the supernatural dimensions of evil. Ancient texts and pictures regarding these monsters reflect an environment of polytheism and religious pluralism. Remarkably, however, the biblical writings and post-biblical traditions use these venerated symbols in portraying God as being sovereign over the entire universe, a theme that is also prominent in the reception of these texts in subsequent contexts.
This volume explores this tension and elucidates the theological and cultural meaning of ‘Leviathan’ by studying its ancient Near Eastern background and its attestation in biblical texts, early and rabbinic Judaism, Christian theology, Early Modern art, and film.

reputation by Francis Bacon, Thomas Hobbes and John Locke, Henry More (1614–1687) was among the outstanding British philosophers of the seventeenth century. He was recognised internationally as a constructive metaphysician in his own right, and a formidable critic of some of the most divisive philosophical

In: Journal for the Study of the Historical Jesus

origins of moralistic conceptions of Jesus, growing out of early modern philosophical and theological concerns, see J.C.P. Birch, Jesus in an Age of Enlightenment: Radical Gospels from Thomas Hobbes to Thomas Jefferson (Basingstoke, Hampshire: Palgrave Macmillan, 2019), pp. 67–122. 10 Mark 15:27; John

In: Journal for the Study of the Historical Jesus