Volume 81, Issue 5

Catastrophes like global pandemics are very prone to generate different interpretations, also in the realm of religion and theology. It might be expected that the most common approach within the history of religion was to think of them as divine punishments for human sins. While this was the case in some instances, a closer look, however, reveals that ancient and medieval theologians were very reluctant to embark on that way of explanations and offered more theologically mature thoughts.

Within the Hebrew Bible, terms for »pestilence« or »plague« mainly appear in connection to covenant, curses, and warfare. The essay locates the phenomenon within its ancient Near Eastern context and focuses on how the Hebrew texts describe and interpret this catastrophe. The peculiar triadic phrase »sword, hunger, pestilence«, frequent in the books of Jeremiah and Ezekiel, recalls the horrors of siege warfare, and especially the defeat of Jerusalem in 587 BCE. For the survivors of this catastrophe who seek to explain how this traumatic event could happen, the phrase serves as a literary topos for Yhwh’s reaction to Israel’s wrong-doings and as a shorthand for their cultural trauma.

The article discusses the impact of different ideas on epidemic, endemic, and pandemic diseases in antiquity, concentrating on the times of the New Testament and the early church. Different explanations of diseases coexist and to some degree compete: Diseases are sent by God for punishment and admonition, caused by demons or magic, and in ancient medicine caused by strictly natural factors. Contrary to a common cliché, divine punishing is only a minor idea in reflections on disease, and natural causes are generally taken for granted. A demonological interpretation understands disease as something that is fought by Jesus and also by other charismatic healers in ancient Christianity. In this respect, early Christianity can be called a healing movement.

Catastrophes that threaten life and health have characterized the history of humankind from the very beginning, as has the search for meaning. The descriptions of end-time catastrophes in apocalyptic literature are also concerned with their meaning for the present. In the New Testament, the book of Revelation belongs to this kind of literature. It does not provide a roadmap for the end of the world; the horror images of a subversive narrative aim at understanding the current reality. Using the example of the so-called »damage cycles« (Rev 6:1-17; 8:2-11:19; 15:1-16:21), it will be argued that these texts aim at a theological interpretation that consoles and admonishes its readers by creating narrative spaces for the transience of the seemingly unchangeable Roman rule.

Epidemics were part of the ancient world; the Homeric Iliad begins with a pestilence that decisively shapes the further course of the plot. The sequence of historically attested epidemics ranges from the »Attic Plague« of 430 BCE to the »Antonine Plague« of the 2nd century to the pandemic of the »Justinianic Plague« of 541/42. Plagues are mentioned in numerous genera of ancient literature; in Hippocratic-Galenic medicine, the plague plays an important, yet peculiarly small role. The words »arrows of pestilence«, »miasma«, and »contagion« in the title stand for ancient theories of origin, which covered a wide range of metaphysicalreligious, natural history and empirical views and each conditioned different, also interacting, coping strategies of epidemics.

Of all known epidemics in Antiquity, the Justinianic Plague became the focus of attention in recent years - not least because it is the first for which the causative agent, the bacterium Yersinia pestis, could be unambiguously identified by palaeogeneticists. The reconstruction of ancient Y. pestis genomes is able to uncover the geographical and temporal extent of the pandemic beyond the limitations of written sources; and phylogenetic studies allow for inferences on the origin and spread of plague through time. But even the mere identification of plague victims in Late Antique and Early Medieval cemeteries offers insights in the crisis management and reactions of past societies to the irruption of the unfathomable, to which historical scholarship - generally based on written sources - has only limited access. However, attempts on the integration of natural scientific research on epidemics and climatic shifts in history are notoriously accused of determinism or an oversimplification of complex coherencies. Therefore, mutual understanding of methodologies and epistemologies of different disciplines is a fundamental prerequisite to avoid simplistic causal inferences from correlations and circular arguments, and lead to a better understanding of the Justinianic Plague and accompanying processes through an integrative approach.