Divine Punishment Research Articles

Mother of Holiness: Phoebe Palmer's Maternal Grief, Silence, and Spiritual Leadership in her Spiritual Narrative

This article expands upon a central aspect of Holiness evangelist Phoebe Palmer's (1807–1874) theology, which has been only tangentially mentioned by scholars: her gendered identity of motherhood. It first considers how Palmer narrated the deaths of her first two sons in her spiritual narrative The Way of Holiness as divine punishment for her relational idolatry. It then traces Palmer's omission of her daughter Eliza's brutal death from her narrative, which has gone unnoticed by scholars. It argues that this omission serves as a reminder of Palmer's editorial agency and painful identity of motherhood that went beyond her published writings. Finally, this article analyses Palmer's consecration and spiritual guidance of her surviving daughter Sarah to demonstrate that she never considered motherhood a hurdle to her evangelistic career but rather another crucial avenue for her Abrahamic leadership. This serves to recentre motherhood as a locus of holy boldness that helped nineteenth‐century Protestant women move beyond public and domestic spheres yet caused many tensions. This article further encourages scholars to read the gendered identity of motherhood as more than the linear impact it had on women's public life since this risks upholding a model of separate spheres on a methodological level.

The God away from his city: the fall of Jerusalem in 70 ce. Flavius Josephus’ view from Bellum Iudaicum

Once the first Jewish revolt (66-70 CE) was over, the kohen Yosef ben Matityahu – known since 71 CE in Flavian-era Rome as Titus Flavius Iosephus – wrote his first work entitled Bellum Iudaicum (75-79 CE) to provide the Jews and Romans with an exposition of the events he had experienced as a former general of Galilee. However, BJ is more than a military account. It is the last page of the sacred history of the ἔθνος τῶν Ἰουδαίων before the Temple was destroyed. The destruction – according to Josephus – was due to the ἀσέβεια of the rebel groups who generated στάσις and impurity. They desecrated the holy city and made themselves guilty of injustice and contaminatio in the eyes of God. For that reason, Jerusalem could no longer be his seat. God’s remoteness – in the form of divine punishment as χόλος τοῦ θεοῦ – is actually the highest form of justice. God turned away, and the Romans became the executors of his will.

Individualizing punishment: Grotius on the sacrifice of the innocent

This paper examines the theological foundations in Grotius’ works, On the Satisfaction of Christ against Faustus Socinus and The Rights of War and Peace, highlighting the links between the atonement of Christ and other forms of human sacrifice. It suggests that the distinct changes regarding human sacrifice observed in Grotius’ argument across his works can largely be attributed to the political development of the Dutch theological controversies. In The Rights of War and Peace, Grotius takes a ‘secular turn’, creating a distinction between human and divine punishment while also differentiating between divine and human sacrifice of the innocent. Grotius’ revision of his position on human sacrifice resulted in two significant legacies in international law. Firstly, he shifted towards a universally applicable denunciation of the sacrifice of the innocent, thereby enhancing his critique of ‘barbarous’ practices. Secondly, he accentuated the distinctive status of individuals in international law through the prohibition of punishment transfer. The paper ultimately reveals how Grotius’ engagement with theological controversies considerably influenced his international political thought, and in turn, how theology played a crucial role in the formation of modern international law.

Stigma of mental illness: a comparative study of demographic and cultural correlates among nursing students and registered nurses in Jordan

PurposeThis study aims to compare the stigma associated with mental illness between nursing students and registered nurses in Jordan and identify the influence of sociodemographic factors and cultural misconceptions on mental illness stigma.DesignThis research employed a comparative, cross-sectional design. Data were gathered through an online self-administered questionnaire. The survey included information about demographic characteristics, mental illness stigma, and cultural misconceptions about mental illness.SettingsGovernment mental health facilities and private universities in Jordan.ParticipantsThe study was completed by 233 nursing students and 157 registered nurses.ResultsNursing students exhibited significantly higher mean stigma scores (M = 47.84, SD = 7.67) than registered nurses (M = 40.70, SD = 11.82), P < 0.001. This stigma varies significantly based on gender (P = 0.018), history of psychiatric treatment (P < 0.001), and educational progression among nursing students (P < 0.001). Additionally, registered nurses with advanced academic qualifications, such as a master’s degree, reported lower levels of stigma (P = 0.013). The results also indicated that participants who hold stigmatizing cultural beliefs, such as seeing mental illness as a divine punishment or attributing it to supernatural forces, tend to exhibit significantly higher stigma scores in both groups.ConclusionNursing curricula should address stigma and cultural misunderstandings about mental illness. In-service training for registered nurses is essential to correct misconceptions and promote culturally competent mental healthcare.

The Perception of the Chinese Language by the “King’s Mathematicians” in the Age of Enlightenment

Abstract In 17th- and 18th-century Europe, the biblical myth of the Tower of Babel was still very much alive. People wondered what this original language of mankind, lost for millennia as a result of divine punishment, might be. When, in the final years of the 17th century, Louis XIV and Colbert decided to launch a Jesuit mission, and the Jesuits were promoted to “Mathematiciens du Roi” (King’s Mathematicians), Europe, and France in particular, discovered China and, of course, its millennia-old language, based on a writing system resembling hieroglyphics and thus reminiscent of ancient Egypt, the debate between scholars, theologians and philosophers took on new momentum.

Attitudes and perceptions towards epilepsy in an onchocerciasis-endemic region of Tanzania: a mixed approach to determine the magnitude and driving factors

BackgroundEpilepsy remains a significant public health concern in Tanzania, with affected individuals enduring stigma, whether through actions or perceptions. Myths, misunderstandings, and misconceptions about epilepsy have persisted due to a multitude of factors. Here, we assessed attitudes and perceptions toward epilepsy in Mahenge.MethodsA cross-sectional study utilising a mixed-methods approach was undertaken in eight villages in the Ulanga district of Mahenge, integrating a semi-structured questionnaire and focus group discussions (FGDs). The questionnaire involved 778 community members, and 15 FGDs were conducted (seven groups with people with epilepsy and eight without). Descriptive statistics, chi-square, and logistic regression were used for quantitative analysis, while we used NVivo version 14 for thematic analysis of qualitative data.ResultsOf 778 participants, over half were women (425, 54.6%) with a median age of 41 years (IQR: 30–55) and most had completed primary education (79.9%). The majority of participants were aware of epilepsy (96.8%), yet they displayed low knowledge (51%), negative attitudes (45.5%), and perceptions (42.1%) towards the disorder. A low level of understanding was significantly associated with negative attitudes (Adjusted Odds Ratio [AOR] = 1.89, 95%CI: 1.41–2.53) and perceptions (AOR = 3.22, 95%CI: 2.05–5.04) towards epilepsy. In the qualitative analysis, often hereditary factors and infections were named as causes of epilepsy, along with misconceptions involving witchcraft and divine punishment. There was also a misconception about the contagiousness of epilepsy. Traditional healers were often the initial point of treatment. Epilepsy-related stigma was evident, with individuals with epilepsy facing derogatory labels, social isolation, and barriers to education. Lastly, there was a lack of understanding regarding a possible association between epilepsy and onchocerciasis.ConclusionsDespite high awareness of epilepsy, there is insufficient understanding, negative attitudes, and perceptions, including misconceptions and stigma about this neurologic condition. Community-based education programmes are essential for promoting proper healthcare-seeking behaviour and dispelling myths.

Lyssa: Goddess, Drug, Illness and Shield in Hellenic Antiquity.

The aim of this historical review is to present the beliefs of the ancient Greeks related to lyssa and how the mythology surrounding this disease was created. In Greek antiquity Lyssa was a secondary goddess, a personification of a zoonotic disease which could be transmitted after an animal bite. Also named hydrophobia, the illness lyssa presented with an acute loss of mental stability, offensive frenzy and madness, and fear of water in the patient, who was seen to be possessed by a daemon as a divine punishment. In the Trojan War, lyssa was seen as a drug to Greek warriors, to demonstrate unreal power during battle. Homer was the first to refer to the hound of Orion, who was the greatest ancient Greek hunter. The hound, named Sirius, as a carrier of lyssa, was used as a bio-weapon to inflict death among the Trojans. Soranus of Ephesus and Galen gave descriptions of the disease, and proposed a sponge soaked with various herbal drugs as a therapeutic measure. The Greco-Roman physician Caelius Aurelianus noted that ancient Greeks knew about lyssa, and was the first to suggest that this was a neuro-disease. Lyssa was a figure in Greek Tragedy, depicted as a young female with a dog-like crown, related to Erinyes and Maniae. CONCLUSION: Lyssa was noted as a disease in Hellenic literature more than 2500 years ago. It was used as a bio-weapon to inflict madness. This vignette reveals Lyssa within a historical framework for the reader to understand the disease's origins.

Plague in the Sham in Islamic Civilization (from the Beginning to the End of the Umayyads Period)

The spread of epidemic diseases has always been one of the important issues in the scope of Islamic civilization The history of the plague epidemic dates back to ancient times So that the outbreak of the plague known as Justinian Plague in the late ancient period and its transfer to the Islamic period Muslims in the conquered lands Facing new issues Therefore, plague is one of the deadliest infectious diseases In the geographical scope Islamic civilization has been that in the early Islamic centuries It has caused damage to the social, economic and even intellectual and cultural structure of the Islamic society The land of sham has been one of the most plague-prone regions of Islamic civilization that repeatedly and consecutively And it happened with many injuries. This research aims to investigate the plague in the Sham region during the Umayyad period (661-749AD) Also, examine the reasons for its occurrence and the beliefs surrounding the plague in this region. The investigations of this research show The geographical location of the sham, its Mediterranean climate, and the location of the sham on the trade routes And the resulting changes It has been influential in the occurrence and spread of the plagueThe occurrence of the plague has also had important and interesting effects on the world view of Muslims. So that the plague was not considered an epidemic but as a result of divine mercy or divine punishment.

Exploring The Qur’anic Narrative’s Punishment of Lūṭ’s Tribe: A Comparative Study of the Similarities Between Their Sins and Suffering

This article explores the complex relationship between the wicked actions of Lūṭ’s community, as described in the Qur’an, and the particular type of retribution, known as ‘adhāb, that they experienced. The study used a qualitative research approach to thoroughly examine the Qur’ānic passages, aiming to reveal subtle connections between crimes and divine punishment. This research enhances comprehension of the concept of divine justice as depicted in the Qur’an by utilizing the theoretical framework of the theory of retribution, provided in a thematical explanation. The inquiry delves into the causality of the ‘adhāb as an effect of human transgressions, and in the study of Lūṭ’s narrative, there are various torments bestowed. The findings not only reveal historical and moral lessons embedded in the account of Lūṭ’s tribe but also offer a methodological framework for examining comparable narratives in the Qur’ān. This study seeks to prompt debates on the deep correlations between human behavior and divine repercussions, enhancing understanding of Islamic scriptures’ ethical and spiritual lessons.

Knowledge, attitudes and practices towards yaws in endemic areas of Ghana, Cameroon and Côte d'Ivoire.

Yaws, caused by Treponema pallidum ssp. pertenue, remains a significant public health concern in tropical regions of West Africa and the South Pacific, primarily affecting children in remote areas with limited access to hygiene and sanitation. In this study, conducted in three endemic countries of West Africa where yaws remains a significant public health concern (Ghana, Cameroon, and Côte d'Ivoire), we aimed to assess the knowledge, attitudes, and practices related to yaws among community members, community health workers (CHWs), and traditional healers. The study revealed variations in the perception of causes of yaws among community members: the majority or participants in Ghana attributed yaws to germs (60.2%); in Cameroon the most reported form of transmission was contact with or drinking infected water sources (44.6%); and in Côte d'Ivoire both of these answers were also the most prevalent (60.3% germs and 93.% water sources). A substantial proportion of participants in Côte d'Ivoire also associated yaws with witchcraft and divine punishment (44.8%). Only a small proportion of individuals in Ghana and Côte d'Ivoire correctly identified contact with an infected person as a form of transmission (11.9% and 20.7%, respectively) and less than half in Cameroon (42.6%), although more than 98% of all participants reported avoidance behaviours towards yaws infected people due to fear of getting infected. Most participants expressed a preference for seeking care at hospitals (49.2%, 60.6%, 86.2%) or health care professionals including doctors and nurses (58.5%, 41,5% and 17.2%) if they were diagnosed with yaws, although a quarter of participants in Côte d'Ivoire also sought support from traditional healers. The CHWs interviewed were generally well-trained on yaws causes and treatment options, although they often reported low availability of treatment and diagnostic tests for yaws. Our findings underscore the need for community education, awareness campaigns, ongoing CHW training, and improved access to yaws treatment and diagnostic resources. The data also suggest that collaboration with traditional healers, who usually hold a highly esteemed position in the society, such as giving training on yaws causes and transmission or exchanging knowledge on treatment options, could be beneficial in certain regions, particularly in Côte d'Ivoire.

A atuação de forças centrípetas e centrífugas no discurso religioso sobre a pessoa com deficiência: reflexões a partir de Bakhtin e o Círculo

ABSTRACT This article analyzes the action of centripetal and centrifugal forces in utterances from the religious sphere, which reveal worldviews of the evangelical Christian segment regarding disability. For that, we selected a video available on YouTube, containing utterances by the hosts Tito Rocha and Leandro Quadros regarding disabilities, as well as the response of an internet user about the positioning of these individuals. The theoretical and methodological reflection is based on the dialogical orientation of language, considering dialogic relations, voices, and centripetal and centrifugal forces. Additionally, we drew upon studies on worldviews, the inclusion of people with disabilities, religious discourse, and Christian theology. The results reveal that the discourses of the hosts reflect and refract a Christian worldview that unifies the understanding of disability due to divine punishment caused by sin. While the internet user’s comment presents movements of centralization and dispersion of this Christian perspective.

Tinjauan Teologis Terhadap Ritual Sumpah Tippu’sasa Dalam Adat Mentawai Di Desa Mongan Poula

Oaths play a crucial role in human life, particularly in religious and cultural aspects. This paper elucidates the concept of oaths as an endeavor to bolster the veracity of a statement by invoking sacred entities such as God. In Israeli culture, oaths are regarded seriously and involve the name of God, with the threat of divine punishment if the oath is breached. Challenges for Christians arise when they encounter the influences of local culture and traditions, such as the Tippu’ Sasa oath ritual of the Mentawai tribe, which contradicts biblical teachings. Therefore, a profound understanding of oaths and the challenges of maintaining the sanctity of the Christian faith amidst local culture becomes imperative. This underscores that oaths are not merely verbal acts but also reflect profound spiritual commitments, serving as the foundation for a meaningful and responsible life.

Gambaran Wabah Dalam Karya Sastra Metamorphoses, The Good Earth, The Seventh Seal, Dan Cat’s Cradle: Kajian Interteks

This paper aims to analyze patterns and causes of epidemics in the novels Metamorphoses, The Good Earth, The Seventh Seal, and Cat’s Cradle. Through the approach of intertextual theory and the hermeneutic method, common patterns are identified, namely family disintegration, unnatural births, and epidemics. The cause of these epidemics is infidelity or deviation within the family, seen as a divine punishment upon humanity. These findings highlight the relationship between literary texts and social phenomena, offering insights into how literary narratives reflect and shape our understanding of epidemics and human behavior. The implications of this analysis can provide a deeper understanding of human complexity and the relevance of literature in illuminating significant aspects of human experience, such as epidemics and morality.

Making Sense of the Uyghur Genocide Through Religious Theodicy

This study aims to explore how some Uyghurs in Canada and Türkiye[1] interpret the ongoing Uyghur Genocide through a religious lens, as a form of theodicy, an explanation for evil and suffering.[2] The article is based on data collected from three different sources. The first source is a diary which recorded discussions of individual Uyghurs participating in an online class on the Qur’an taking place in 2021. The second source comes from interviews with two prominent Uyghur Imams who reside in Canada and Türkiye, and the third is an interview with a young Uyghur political activist residing in Canada. From their narratives, we have identified four distinct yet interrelated perspectives, which we have categorized into four categories: gnostic, mythic, apocalyptic, and mystery. Most of the Uyghur voices in our study understand and present the ongoing genocide in East Turkestan[3] as a divine test. Despite understanding the ongoing genocide as a test by Allah, the aspect of divine punishment appears to be downplayed, and instead what is emphasized is the goodness of Allah who seeks to teach His servants lessons so that they may achieve greater virtues in both this life and the afterlife. Our analysis has led us to the conclusion that Uyghur Islam seems to offer its adherents a sense of optimism and, for Uyghurs living in the diaspora, a means to move forward. This is in stark contrast to other forms of Islamic theodicy which focus more on the aspect of suffering.&#x0D; &#x0D; [1]. This spelling follows the Turkish government’s 2022 request for Turkey to be referred to as Türkiye – its spelling and pronunciation in Turkish. See “UN Agrees to Change Turkey’s Official Name to ‘Türkiye,’” Al Jazeera, June 2, 2022, https://www.aljazeera.com/news/2022/6/2/un-registers-turkiye-as-new-country-name-for-turkey.&#x0D; [2]. John Hick, Evil and the God of Love (New York: Palgrave Macmillan, 2007) and Mark S. Scott, “Theodicy at the Margins: New Trajectories for the Problem of Evil.” Theology Today 68, no.2 (2011): 113–204, https://doi.org/10.1177/0040573611405878.&#x0D; [3]. In this article we will use “East Turkestan” or “the Uyghur Homeland” to refer to the Xinjiang Uyghur Autonomous Region of China. The Chinese term “Xinjiang” means “New Frontier,” “New Borderland,” or “New Territory,” a designation which was given to the region by the Qing dynasty in 1884, so it is politically fraught for Uyghurs because it justifies the displacement of its occupants by Chinese settlers. As the present study focuses on the Uyghur perspective, the preferred Uyghur terms for the region, given above, will be used.

Lucretius’ Allegoresis and Invective

Abstract The present paper suggests that Lucretius’ Magna Mater interpretation (2.598-660) can fruitfully be approached through the lens of invective oratory. While this difficult passage of De rerum natura has long puzzled scholars, this article argues that in his interpretation Lucretius masterfully transforms the encomiastic topos of allegoresis into a powerful means of blame: the poet allegorically interprets various aspects of the cult of Cybele with a view to showing how religious convictions and customs go awry. When thus exposing the cult as impious, Lucretius ingeniously exploits several topoi of rhetorical hymns (nurture, propitiation, etc.) for the purpose of making his vituperation all the more compelling. Hence, on the reading advocated here, the Magna Mater interpretation is a carefully constructed invective against those aspects of the cult (of Cybele) which an Epicurean is bound to frown upon (providential illusion, divine punishment, etc.).

Accidents at Home in the Victorian Novel: Auguries, Probability, and Charlotte Yonge's Household Advice

This article explores the narrative functions of domestic accidents in Victorian fiction. Taking Charlotte Yonge's The Pillars of the House (1873) as a case study, it critically parses how popular fiction engaged with competing explanations of how or why accidents occur. As a new understanding of chance, risk, and statistical likelihood in the nineteenth century began to reshape the representation of accidents, narratives navigated shifting concepts of personal misfortune, of providence and poetic justice, as well as of probability. In Yonge's novel, domestic accidents demonstrate risk-management at home, promoting a concept that complicates narrative expectations both of divine punishment and of conventional conversion patterns.

Original sin, control, and divine blame: some critical reflections on the moderate doctrine of original sin

Abstract This article examines a construal of the doctrine of original sin which affirms the cognitive corruption of human faculties but denies that humans carry original guilt for Adam's fall or for cognitive corruption. All humans require Christ's atonement, because they either inevitably commit at least one sin or are rejected by God for other reasons. We go on to identify three problems with this account. The first problem is the ‘inevitability’ of sinning. Here, the defender is forced either to accept a compatibilist analysis of responsibility or provide a libertarian-friendly analysis of ‘inevitability’. The latter option contradicts the Augustinian contention that it is impossible for sinners to lead a life of virtue and holiness. The second problem has to do with the mechanics of the cognitive effects of sin. The cognitive effects of original sin make it very difficult or inevitable for humans to perform meritorious actions and very easy or inevitable for them to commit sinful actions. If the sinner's degree of control over her sinful actions is so low, it seems that she does not deserve divine blame and punishment for failing to commit meritorious actions. Finally, we raised some problems regarding the fate of the non-culpable sinners.

Exploring Disability Narratives: The Interplay of Mythology, Realism, and Representation in Literature and Media

Disability narratives serve as a bridge between myth and realism, offering a profound lens through which to examine human diversity and societal constructs. While mythological depictions often reduce disability to symbolic archetypes—representing moral flaws, divine punishment, or extraordinary wisdom—realist narratives ground disability in the lived experiences of individuals, highlighting systemic injustices and cultural biases. This evolution in representation dismantles stereotypes, portraying disabled individuals as complex, multifaceted members of society. Works like Dickens’ Bleak House or Harper Lee’s To Kill a Mockingbird challenge reductive tropes, fostering empathy and broader understanding. Disability narratives thus underscore the importance of inclusivity, revealing how race, class, and gender intersect with disability. By engaging with these stories, literature not only critiques societal norms but also champions equity and dignity. In doing so, disability narratives inspire a reevaluation of cultural values, enriching both literary discourse and social consciousness.

Forms and motives of blasphemy in church stories about “miraculous” deaths: Orthodox publications of the late 19th–early 20th c.

This article explains the genre specificity of texts that arose as a result of priests’ and laity’s religious ideas interaction which lies on the border between folklore, church journalism, and publicist articles in late 19th–early 20th c. media. The author analyses the relationships, ranging from conflict to agreement, which consititute the diverse functions and meanings of these texts. The results have revealed what the types of blasphemous acts within the boundaries of genre logic subject to divine punishment and who was condemned to a “miraculous” death (their gender, age, social origin, nationality, and religious status). Based on the motive for the crime indicated in the sources, their classification is proposed. The first category includes stories about disrespect for shrines and church rituals, manifested in an everyday context, often without malicious intent, due to frivolity, aggravated by intoxication: e. g., defamation of icons, priests, violation of fasts or holidays, theft of church property. The second category includes public atheistic performances, whether verbal (preaching the non-existence of God) or physical (shooting at icons). The third category includes Old Believer criticism of Orthodox church teaching and its shrines. The fourth category includes stories of “betrayal” of God and the church, retreat from service for the sake of earthly well-being and self-interest. All categories share doubt in God’s power, openly and fearlessly expressed in front of numerous witnesses. With the “unnatural”, sudden, and painful death of blasphemers in the end of each story, God refutes doubts in his ability to carry out immediate retribution and earthly judgment. In general, blasphemy can be read as an ordinary action of a person who existed outside the boundaries of the strict ideas of the clergy about the sacred and inviolable, or as a conscious protest against the divine and/or the social structure associated with it, a form of emancipation.

3D MODEL LOGIČKE INTEGRACIJE METAFIZIKE I UPRAVLJANJA RIZICIMA OD KATASTROFA

Science is built upon the continuous re-evaluation of evidence and empirical research driven by the desire for success and the fear of failure, while religion is based on the unconditional acceptance of original dogmatic traditions and fundamental principles of belief in God and eternal reward, coupled with the fear of divine punishment. Metaphysics, as the foundation of philosophical scientific thought, examines the nature of reality and existence, asking questions about what exists, why, in which time, space, and causality. Disaster risk management is an exact scientific discipline established on metaphysical examinations of causes and phenomena, along with mathematical models of prediction and consequence analysis. This paper explores the intriguing correlation between the logical relationships of metaphysical principles and disaster risk management. By delving into the philosophical realm of metaphysics, we analyze concepts such as uncertainty, causality, and the nature of reality. Drawing correlative connections, we examine the development of a logical matrix of cause and effect to better understand metaphysical principles that can timely alert decision-makers and improve their risk management strategies. Researching the interconnections of fundamental principles in the domains of risk, impact, and response capacity to crises offers a fresh perspective on addressing uncertainty and making informed decisions in complex situations. Conclusions will be defined using analytical-deductive and synthetic methods, comparing the relationship between metaphysics and applied science within the framework of the multimillennial challenges faced by humanity, from the time of Noah's flood to contemporary crises and approaches to resolving them. The paper will scientifically determine risks, impacts, and capacities for more effective responses to climatic and socio-political crises, challenging the professionalscientific community to proactively offer answers to the question: Can the acceptance and understanding of the 3D logical model of integrated application of metaphysics and risk management contribute to reducing the vulnerability of humankind?