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Die Wendung ויהי קצף־גדול על־ישׂראל am Ende der Kriegserzählung II Reg 3 (V. 27aβ) mutet reichlich enigmatisch an. Wessen Zorn ist es, der Israel plötzlich zum Rückzug bewegt? Impliziert der Text die moabitische Gottheit Kemosch, Israel selber oder YHWH als Träger der Zornesregung? Der Beitrag schlägt vor, diese oft diskutierte crux interpretum unter Rekurs auf die bislang kaum als solche wahrgenommene Zornesformel היה קצף על zu lösen, die in II Reg 3,27 wie auch an sämtlichen anderen Belegstellen YHWH als nicht explizit markierten Träger der קצף -Regung voraussetzt. The phrase ויהי קצף־גדול על־ישׂראל at the end of the war narrative 2 Kgs 3 (v. 27aβ) appears to be quite enigmatic. Just whose wrath is it that suddenly causes Israel to retreat? Does the text imply the Moabite deity Chemosh, Israel itself, or YHWH as the carrier of the wrath? The article proposes to solve this often-discussed crux interpretum by resorting to the wrath formula היה קצף על , which has hardly been recognised as such to date and which in 2 Kgs 3:27, as in all the other instances, presupposes YHWH as the non-explicitly marked carrier of קצף. [ABSTRACT FROM AUTHOR]

Beowulf's anger has typically been viewed either negatively, as a sign of his monstrosity, or positively, as a form of furor heroicus (heroic anger). This article argues that the hero's battle-fury is a manifestation of the wrath of God. Through comparison with Genesis A and other Old English biblical poems, it identifies the Fall of the Angels as an important new context for Beowulf's first two monster-fights. Countering arguments that Beowulf is a flawed or even failed hero, it proposes that when read in the light of Old English biblical poetry, Beowulf emerges not as frenzied berserker but as a righteous avenger whose anger is controlled and directed against evil. [ABSTRACT FROM AUTHOR]

In the Sierra de las Cruces and Montealto, in the State of Mexico, the Divine Face is a fractal divinity that lives in five sacred hills, known as “rosario”. Giver of life and seeds, this divinity receives maintenance and sustenance from “their bodies”, known as the mēfi (workers), which are chosen by the lightning and are trapped between the wrath of God and the envy of others humans. [ABSTRACT FROM AUTHOR]

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The article discusses "The Odium Dei" from Michael Lieb's essay collection "Theological Milton: Poetry, Discourse and Heresy in the Miltonic Canon." It shows Lieb's view that the Greek Testament emphasizes the wrath and hatred of God and highlights the theme of odium Dei in Christian theology and the War in Heaven in the poem "Paradise Lost" by John Milton. It explores the dialectical nature of the Chariot of Paternal Deity as the vehicle of God's love and mercy, destruction and reclamation.

The article discusses the wrath, charisma and anger of the German theologian and reformer Martin Luther, including in regard to his rebellion against the papacy and the Catholic Church. An overview of Luther's theological perspective on the anger of God, including in God's punishment of Adam and Eve through casting them from the Garden of Eden, according to the Old Testament, is provided.

Research on the use of allusions to scandalous sexual practices and desires as a political weapon has thus far only been carried out on a limited scale in Swedish Medieval and Early Modern political and cultural history. One exception is the 14th-century political campaign against King Magnus Eriksson (1316-1374)· In a recent study, Swedish historian Henric Bagerius analyses the allegations afresh in light of the sodomite as a cultural stereotype and "figure of thought", which according to Bagerius inspired and structured the accusations against Birgitta Birgersdotter (1303-1373) presented to the aristocrats in the council. In passing, Bagerius also mentions Ericus Olai's 0. 1486) account of Magnus in Cbronica Regnum Gotborum written a century later, which, however, has not been studied more thoroughly. The latter is the very aim of the present study as a follow up of Bagerius's new perspective. As a result, it will be argued that Olai was guided not by a figure of the sodomite but by a more general cultural stereotype of pride and excessive lust as the prime mover of the king's tyranny, treason, and escalating sins ending up in a most "abominable" vice. Furthermore, it will be argued that this figure of thought could be valid for the allegations concerning Birgitta as well, with sodomy serving as the possible culmination rather than implied starting point in her chain of allusions. Ihe article ends with a contribution to the recent discussion on the status of Ericus Olai as mainly a compilator or chronicler with a more independent and inventive attitude toward his sources, followed by some remarks on the value of comparative studies across time and culture in this field of research. [ABSTRACT FROM AUTHOR]

The Covid-19 virus has led to crises on many levels. Not only is the pandemic a serious medical issue, but also a huge challenge on many other levels. Economically, politically, socially, religiously and ethically, the pandemic is changing all previously held ideas and understanding. At present, the whole world is struggling to find a solution on these levels. It is useful to ask theological questions regarding the pandemic. Opinions differ concerning the theological implications of the pandemic. Some regard the virus as an evolutionary development, while others view it in the light of God’s wrath against sin. It can also be regarded as a sign of the second coming of Christ as we speed up towards the end times. Christ’s death on the cross, his resurrection and his salvation for humankind must also be emphasised. One should consider sin and God’s wrath against it as well as the call to conversion, but the glorious redemption in Jesus Christ is considered to be the final answer for humanity.

The Covid-19 virus has led to crises on many levels. Not only is the pandemic a serious medical issue, but also a huge challenge on many other levels. Economically, politically, socially, religiously and ethically, the pandemic is changing all previously held ideas and understanding. At present, the whole world is struggling to find a solution on these levels. It is useful to ask theological questions regarding the pandemic. Opinions differ concerning the theological implications of the pandemic. Some regard the virus as an evolutionary development, while others view it in the light of God's wrath against sin. It can also be regarded as a sign of the second coming of Christ as we speed up towards the end times. Christ's death on the cross, his resurrection and his salvation for humankind must also be emphasised. One should consider sin and God's wrath against it as well as the call to conversion, but the glorious redemption in Jesus Christ is considered to be the final answer for humanity. [ABSTRACT FROM AUTHOR]

This is the second part of an intratextual analysis that explores the seven bowls within Revelation’s own symbolic tapestry. It uses Revelation’s own symbolic language in order to understand the meaning of the seven plagues. This part focuses on the description of the bowls and also on the pouring out of the wrath of God through the first four bowls. In the first bowl, the earth-dwellers are directly affected by the sore plague, which torments them. In the second bowl, the economic infrastructure of Babylon, represented by the sea, is destroyed. In the third bowl, the power infrastructure of Babylon and its source, represented by the rivers and the springs of waters, is destroyed. In the fourth bowl, the light of witness, which is attacked so virulently by the evil triad and their followers, turns against the people revealing their unwillingness to repent. As such, the elements judged in the first four bowls point to the human support given to the persecuting powers of Revelation 12–13.

Among the apocalyptic symbols that excited the imagination of the commentators are the seven bowls from Revelation 15–16. Usually interpreters approach this imagery by looking at the Old Testament, Jewish, New Testament, or the historical-cultural setting. This article explores the seven bowls within Revelation’s own symbolic tapestry. It uses intratextual analysis of Revelation’s own symbolic language in order to understand the meaning of the seven plagues. The article has two parts. This first part presents the background tapestry of the seven bowls. It argues that the hymn of Revelation 15:3–4 is a key passage for understanding the plagues. Also, it analyses the terms used for the plagues, the wrath of God, and the pouring of the bowls, in order to clarify their contextual significance.

Among the apocalyptic symbols that excited the imagination of the commentators are the seven bowls from Revelation 15-16. Usually interpreters approach this imagery by looking at the Old Testament, Jewish, New Testament, or the historical-cultural setting. This article explores the seven bowls within Revelation’s own symbolic tapestry. It uses intratextual analysis of Revelation’s own symbolic language in order to understand the meaning of the seven plagues. The article has two parts. This first part presents the background tapestry of the seven bowls. It argues that the hymn of Revelation 15:3-4 is a key passage for understanding the plagues. Also, it analyses the terms used for the plagues, the wrath of God, and the pouring of the bowls, in order to clarify their contextual significance.

Research has found that individuals use religion to understand one's fate in life, which in turn impacts health outcomes. This may be particularly relevant in high conflict/violent regions of the world, where religious beliefs may be a particular important means to cope with one's future in the wake of violence, instability, and uncertainty. In this article, we examine the role of images of God in predicting level of fatalism among individuals in the high-conflict region of the South Caucasus (Armenia, Azerbaijan, and Georgia) utilizing data from the 2012 Caucasus Barometer. We find that conceptions of God as judgmental prove to be the only consistent, religious predictor of fatalism across the three nations. [ABSTRACT FROM AUTHOR]

An essay is presented on ways that God is portrayed violent in the Hebrew Bible. God is reportedly portrayed as responsible for disasters such as floods and fires to make people pay for their sins. Other topics include Jesus Christ's end-times Apocalypse, Documentary Hypothesis, and the influence of the Book of Deuteronomy on historical books. Also discussed are the life and ministry of Jesus Christ and the differences between the accounts of Jesus Christ and apostle John on the Apocalypse.

The repeated Old Testament injunction that God 'visits the guilt of the fathers on the sons' raises difficulties for the modern reader who might question the justice or morality of such divine behaviour. This paper explores: the injunction within its various literary, sociological, historical and theological contexts; how this injunction is applied internally in the Old Testament; and how it differs from the realm of the criminal justice system and the theme of individual responsibility. As result, one learns that this phrase, in its full expression, uses figurative and formulaic language from the legal context of covenant. It belongs to an expression that emphasizes the lasting mercy of God, while still communicating the serious collective consequences of breaking covenant. [ABSTRACT FROM AUTHOR]

The article analyzes the social construction and history of the dust bowl in U.S. society. Emphasis is given to topics such as the religious roots of the term in evengelical and fundamentalist Protestantism as an image of divine wrath, the relationship between sanitation and disease, and the health impacts of dust.

Many people experience what psychologists refer to asdivine struggle: struggle focused on ideas about God or a perceived relationship with God. When trying to predict this type of spiritual struggle, it may be useful to consider a person's basic concept of God. We examined two facets of a negative God concept—seeing God as cruel or distant—as potential predictors of divine struggle. We expected that views of God as cruel and distant would correlate highly; however, we also proposed that each view would be especially useful in predicting certain forms of divine struggle. Specifically, we reasoned that seeing God as cruel would be especially useful in predicting anger at God and concern about God's anger or disapproval toward the self. In contrast, we proposed that seeing God as distant would be especially predictive of doubt about God's existence. These hypotheses received solid support in web-based studies with two samples (413 undergraduates and a broader sample of 471 U.S. adults). [ABSTRACT FROM AUTHOR]

General revelation is used by Paul to show why all people stand under the judgement and anger of God. In this article I plead for an expansion of Neil Ormerod's metaphysical transcendent epistemological frame to include a theological immanent epistemological frame. The rational metaphysical conversion that Ormerod pleads for is shown to be inadequate. To speak meaningfully of the God, a second repentance, which Ormerod develops in his theological hermeneutics, is required, namely a repentance from sin. An epistemology grounded on ontology is hereby replaced by an epistemology grounded on theology, anthropology and hamartiology. Humanity's sinful response to general revelation is understood as her unwillingness to place herself at the mercy of a God who is radically different from this reality. The article calls for agnosticism regarding God and the embracing of despair in the light of the human longing for an alternative reality. The transcendent God, it is argued, can only be reached by first embracing the salvation-historical interpretive framework offered in the canonical tradition. General revelation may still be used as a believing reinterpretation of nature, not only in terms of what creation is, but also in terms of what it should become. [ABSTRACT FROM AUTHOR]

Research from a number of disciplines indicates that the interpretation of HIV/AIDS as a divine punishment for illicit sexual practices dominates both a contemporary intra-Muslim public religious discourse and perceptions of the disease among Muslims. This dominance persists despite the existence of alternative theological interpretations, and despite seemingly contradictory empirical evidence. The present article develops a hypothesis on why this is the case and poses it against existing attempts at explanations. The theoretical basis for this hypothesis is elaborated with the help of findings from within the cognitive science of religion, and particularly the notion of an "epidemiology of representations." According to the hypothesis, a combination of general psychological and cognitive factors and specific contextual factors provide the notion of HIV/AIDS as a divine punishment, with a selective advantage in certain social contexts over both theological alternatives and non-religious understandings of the disease. The article finally puts forward some predictions that may be tested empirically in further research. [ABSTRACT FROM AUTHOR]

This article emphasizes the need for religious educators to address the issue of divine violence in Scripture with students, and it offers various pedagogical strategies for doing so. The focus is on violent Old Testament texts, with special attention given to the issue of Canaanite genocide. A general framework for structuring class time around divine violence in Scripture is proposed which includes (1) encouraging students to encounter violent biblical texts firsthand, (2) helping them understand why people find these passages problematic, and (3) offering various options for dealing with the potential problems these passages raise. In the second half of the article, significant attention is devoted to a number of practical considerations that should be taken into account when talking about this sensitive issue in class. A brief word about assessment is offered at the end. [ABSTRACT FROM AUTHOR]

The author helps redress the absence of serious theological thinking on the biblical and church doctrine of hell and indirectly contradicts current mythological caricatures. He first evaluates diverse views from history up through the twentieth century. He then argues that an orthodox contemporary theology could understand hell as the eternally loving presence of God, Christ, angels, saints, animals, vegetation, and material creation to the damned, the eternally obdurate, whose obstinate use of their freedom has rendered them incapable of receiving and responding to this loving presence. [ABSTRACT FROM AUTHOR]

The seemingly harsh texts about God's justice and wrath in the Heidelberg Catechism turn out to be the core of the comfort that the catechisms proclaims, if we read the catechism contextually. The same is the case with regard to providence when the catechism claims that also poverty and illness come from God's fatherly hand. [ABSTRACT FROM AUTHOR]

The article presents the author's views on God's wrath based on the perspectives of Anabaptists' on the issue. He states that stories of divine wrath in the Bible embarrasses Anabaptists in situations where religious rhetoric is used to justify violence. He examines divine wrath and Anabaptist theologies, church engagement with nonviolent hermeneutics, and the views of theologian John Howard Yoder on ecclesiology.

An essay is presented on several passages in the book of Romans that deals with wrath and peace, highlighting the letter of St. Paul's epistle to the Romans. St. Paul reportedly used the noun peace frequently in an epistle in the book of Romans that depicts God's wrath. It examines Paul's views on the relationship between peace and wrath and the epistle as a whole. It also tackles Christian life as depicted in the latter chapters of the epistle.

This article explores the soteriology of Thomas Aquinas. In particular, it considers recent debates over whether Thomas altered Anselm's satisfaction theory in a way which opened the door to the later theory of penal substitution. The article argues that Thomas did indeed alter Anselm's atonement theory in this way insofar as he incorporates punishment within his concept of satisfaction; however, it further contends that his use of 'placation' or 'appeasement' language does not contribute to such an alteration. [ABSTRACT FROM AUTHOR]

The article presents meditations on repentance taken from Luke 23:27-31 and Acts 3:19, which will be preached during the Lenten season of 2013. It focuses on the significance of repentance pointing out that everyone should repent. It explains that repentance is necessary out of the anger of God for people's disobedience, sins and rebellion against His rule. The striving experiences of Jesus are also provided.

The need to belong can motivate belief in God. In Study 1, 40 undergraduates read bogus astrophysics articles 'proving' God's existence or not offering proof. Participants in the proof-for-God condition reported higher belief in God (compared to control) when they chronically imagined God as accepting but lower belief in God when they imagined God as rejecting. Additionally, in Study 2 (72 undergraduates), these effects did not occur when participants' belongingness need was satisfied by priming close others. Study 3 manipulated 79 Internet participants' image of God. Chronic believers in the God-is-rejecting condition reported lower religious behavioral intentions than chronic believers in the God-is-accepting condition, and this effect was mediated by lower desires for closeness with God. In Study 4 (106 Internet participants), chronic believers with an accepting image of God reported that their belief in God is motivated by belongingness needs. [ABSTRACT FROM AUTHOR]

A literary criticism is presented of the book "Nonviolent Atonement," by J. Denny Weaver, arguing against Weaver's rejection of substitutionary atonement. The moral, substitutionary, and Christus Victor models of Christian atonement theology are discussed. Also addressed are the notion of divine wrath in the New Testament, the relation of the Christian doctrine of the Trinity to the crucifixion of Jesus Christ, and and the concepts of divine love and holiness.

The article focuses on the Word of God which is sufficient for doctrine, reproof, correction, and instruction in righteousness with the practical suggestions, mostly drawn from own reflections and experience which help drill the Scriptures into minds. It mentions that condemned for the ignorance of what the Word of God and the wrath of God upon the Samaritans.

An essay is presented on the history of the demystification of natural disasters as manifestations of the wrath of God to their perception as natural events. The article addresses this matter through consideration of hailstorms that occurred during the Early Modern period and means of coping with them.

The article offers information on the folk songs of children that tease and taunts in Iraq. It states that in Iraqi culture, certain types of occupations and corporal defects like donkey drivers, blindness, and baldness are grounds for insults for they consider them as the wrath God. Moreover, it also provides a comprehensive discussion of several songs of children in Iraq which include "Qanqūn," "Hādha-il-Qass," and "Dahdahit ish-Shāyib."

This article presents supplementary comments to the research of the Biblical scholar Erasmus Gass regarding the interpretation of the "great wrath" of God as cited in the Old Testament passage of 2 Kings 3:27. The author highlights the additional medical interpretation of the phrase to refer to plague and suggests it adds additional nuance to the understanding of the passage.

In this article the author discusses the depiction of the Christian God in the Old Testament as wrathful and vengeful. He examines the problem of Biblical inconsistencies with reference to the theory of the French historian René Girard on the origins of human culture. He raises questions of how a vindictive God can provide redemption and salvation and points to Biblical passages from the Book of Samuel, the Book of Exodus, and the Book of Deuteronomy that he finds troubling. He comments specifically on the act of animal sacrifice as it is portrayed throughout the Bible.

A literary criticism of two passages in the Biblical book of Genesis is presented. The article interprets the Biblical stories of Creation (Genesis 1-2) and the Flood (Genesis 6-9) as instances where God learned to control and restrain his anger. The author states that these stories depict God learning and maturing.

Jeremiah 44 provides an image unusual within prophetic literature--the prophet's female adversaries are not portrayed in terms of sexuality. Jeremiah denounces a group of Judean women and men who revere 'the Queen of Heaven'. His central accusation is that they have caused YHWH's anger, and thus the fall of the kingdom of Judah. Yet, this article maintains, there is sufficient textual evidence for readers to construct an alternate scenario that vindicates the Queen of Heaven's supporters in their counter-accusation that it was not their actions that angered YHWH but the actions of the Judean kings who opposed making offerings to the Queen of Heaven. In this case, what relations between the Queen of Heaven and YHWH might be portrayed? [ABSTRACT FROM AUTHOR]

Medieval depictions of God's wrath seem to run counter to Christian exhortations to patience and meekness. Such representations, however, not only sought to discourage anger but also deliberately expanded social norms governing the emotion. Latin moral treatises and preaching manuals written by Franciscan and Dominican friars in the thirteenth and fourteenth centuries reveal how preachers presented the abstract moral teachings of scholastic authors in more concrete and familiar terms. Moralists taught that anger was a sin because it usurped God's prerogative to punish wrongdoing. Preachers presented God as a medieval patriarch, jealously defending his personal honour and his dependants from assault. Divine judgment was frequently represented as fire because it evoked the physical sensation of rage as well as the hell-fire that awaited the damned. Friars also presented God as a model of patience and mercy. In doing so, they extended social norms that encouraged forbearance and rewarded those who could control their temper. [ABSTRACT FROM AUTHOR]

The particular differences of Eastern Orthodoxy alleged by Tomka (2006) to demand a "special research methodology" are tested on a sample of the Serbian Orthodox, comparing them to Slovenian Catholics and American Protestants. The author found no important differences in the direction suggested by Tomka, with respect to the relation between traditionalism and religiosity, to religious experience, to civil religion, to quest religiosity, to religious deeds/sacrifices (consequential religiosity), either structurally or as to magnitude. The exception is to be found in a somewhat stronger link between traditionalism and religiosity among the Orthodox, but the level of traditionalism among this group is lower than in the American Protestant case. Most of the differences found between the groups are attributable to higher magnitudes of religiosity in the American Protestant sample, but a clear peculiarity emerged indicating a higher presence of guilt religiosity in the Serbian Orthodox sample. The concept of God in this environment is that of a punishing God, along with a pre-dominance of extrinsic psychological religiosity, leading to a psychologically disaffected (negative affect) situation. [ABSTRACT FROM AUTHOR]

The article examines the three Tudor interludes in the book "Triall of Treasure" in the context of the 1563 plague in England. A core of allegorical plot structure of the medieval morality play is incorporated in the interludes. The author mentions that the interludes offered reinforcement for the common explanatory framework that suggested that the plague affected only the people who deserved it. She asserts that the plague experience is revised by the performance of God's vengeance in the moral interlude.

The article presents a literary criticism of the "Libri Historiarum," written by Gregory of Tours, focusing on his discussion and views concerning the nature of anger. Gregory's theological and social views of divine and human anger are discussed, particularly in relation to shame and provides a thorough inventory of their citations throughout the text.

Over the years, scholars have wrestled with the apparent emphasis on violence in the Apocalypse, even to question whether it should be considered Christian at all. Certainly, much of the material in Revelation appears to be violent and vengeful. In fact, Gerd Lüdemann calls this the ‘dark side of the Bible’. As scholars of the Apocalypse, we are forced to ask, `What is the significance of the violent images in Revelation? Does it matter? Does God, in fact, have a dark side, one which perhaps negates his ‘loving side’? If this violence is significant, how can these images be understood as relevant to our world which is so focused on technology, empiricism and rationality? What are we, as biblical scholars, to say about this as we proceed into the twenty-first century, a century already marred by terrorism justified by its emphasis on jihad? Is violence ever justified, even when it is used to bring about a just cause?' This article will review, without being comprehensive, what noteworthy scholars have suggested from their study of the Apocalypse. Possibly, an alternative to the extreme positions of violence and non-violence can be found within the text of Revelation. Hopefully, this review will advance a further consideration of this issue. [ABSTRACT FROM AUTHOR]

The article focuses on Kibock Sinang and Minjung theology and its relation to the problem of poverty in post-war Korean Christianity. Kibock sinang or seeking blessings believes that poverty is a curse and the result of wrong actions toward God. The minjung movement started when a man set himself on fire in November 1970 in protest against the exploitation of factory workers, thus calling it a protest theology. The two approaches are the result of the search for an answer to a particular problem, time and place.

Presents an analysis of God's wrath as depicted in the destruction of extinct cities Sodom and Gomorrah. Sin of men that led to the destruction of the cities; View of preacher Martin Luther on God's wrath; Interpretation of theologian John Calvin on the cities' sin.

Explores the theme of curses and divine anger in early Greek epic. Movement of epic; Toleration of homosexuality in early Greece; Vastness of Greek epic.