Shame in the Day of Judgment (original) (raw)
Related papers
The Construction of Shame in the Hebrew Bible: The Prophetic Contribution
2002
This thesis explores the phenomenon of shame in the context of the Hebrew Bible, focusing particularly on the three major Prophets (Isaiah, Jeremiah and Ezekiel), because it is here that shame vocabulary is most prevalent. Shame is prominently discussed in the literature of psychology and anthropology. In the first chapter psychological explanations for the origins of the apparently universal human emotion of shame are described. In the course of this, phenomenological similarities between shame and guilt, grounded in the shared centrality of negative self-evaluation are outlined. The role of shame in social contexts is described with regard to stigma and, more fully, in the second chapter, in the light of socio-anthropological field studies conducted primarily in the Levant. In the Mediterranean studies shame is usually paired with its binary opposite honour. The honour/shame model is characterised especially by defined gender roles and challenge-ripostes. Shame is associated parti...
The Atonement and the Problem of Shame
Journal of Philosophical Research, 2016
The atonement has been traditionally understood to be a solution to the problem created by the human proneness to moral wrongdoing. This problem includes both guilt and shame. Although the problem of human guilt is theologically more central to the doctrine of the atonement, the problem of shame is something that the atonement might be supposed to remedy as well if it is to be a complete antidote to the problems generated by human wrongdoing. In this paper, I discuss the difference between guilt and shame; I explore the different varieties of shame, and I suggest ways to connect the atonement to a remedy for all the kinds of shame.
Recherches De Theologie Et Philosophie Medievales, 2007
The topic of shame has attracted little attention in Augustinian scholarship. This article will provide a detailed analysis of Augustine's case studies of Lucretia's rape and Adam's act of covering himself after the Fall in De ciuitate Dei. It will be argued that Augustine's subtle depiction of shame-feeling in the context of guilt and sin offers us an illuminating interpretation of shame and its intimate relation to personal identity.
“They Shall Be Clothed in Shame”: Is Shame an Emotion in the Hebrew Bible?
Journal of Ancient Judaism, 2021
The modern conception of the self as bifurcated between inner and outer realms has and continues to hold sway as an unchecked presumption in biblical interpretation. The past decade of biblical scholarship, however, has seen a burgeoning effort to problematize this imposition with regard to emotion and interiority. The present study joins this conversation by challenging the presumption of “shame” as an emotional and interior category in the Hebrew Bible, a challenge that has already been initiated but is ripe for further probing. Informed by a practice theory of emotion and embodied cognition, and focusing on the metaphor Shame is Clothing, which appears in Job, Ezekiel, and Psalms, this study proposes material and enactive readings of “shame” wherein so-called shame roots as bwš, klm, and ḥpr center on bodily diminishment and practices of defeat as a matter of relational dynamics and power disparities.
Shame and Prophecy: Approaches Past and Present
Biblical Interpretation, 2000
The preponderance of shame vocabulary in the prophetic corpus is striking. 1 It has been pointed out, for example, in Theologisches Wörterbuch zum Alten Testament: Es muß auffallen, daß die Wurzel und ihre Derivate vor der großen Schriftprophetie des 8. Jh. praktisch keine Rolle spielen ... [D]ie wenigen Ausnahmen können den Gesamteindruck nur bekräftigen und nicht beseitigen ... meint die ... menschliche Scham, den mißlungenen Entwurf eines Entwerfend-Seienden, das Scheitern eines ekstasischen Daseins. Und es sieht fast so aus, als sei diese Dimension des Menschseins auf breiterer Ebene, d.h. außerhalb der Psalmen-Sprache, erst in der Zeit der großen Propheten entdeckt worden (Seebaß 1973: 570-71). It is notable that the root and its derivatives play practically no role prior to 8th century prophecy ... [T]he few exceptions only confirm rather than dispute this overall impression .... means ... the human emotion of shame, the failed ideal, the shattered state of a once ecstatic condition. It seems to be the case that such a dimension of human existence on a wider level (that is, outside of the language of the Psalms) was only discovered at around the time of the Major Prophets (my translation).
Shaming and Unreasonable Shame in the Book of Job
The Heythrop Journal, 2024
While the philosophical study of shame has gained popularity, its application in the interpretation of the Hebrew Bible remains in its early stages. This paper delves into an analysis of shaming and unreasonable shame in the Book of Job, particularly in chapter 19. Through an examination of the Hebrew text and drawing on contemporary philosophical definitions of shame and shaming, I argue that Job perceives his friends, God, and the community to be employing shaming tactics against him, attempting to induce feelings of shame, a sentiment Job considers unjustified. In his case, shame is deemed unreasonable because Job has not violated any cherished values that would warrant such an emotion. Additionally, I demonstrate that while Job senses God shaming him, the biblical character acknowledges that his deity is the sole entity aware of his innocence–God's eyes perceive accurately, in contrast to humans', which only assess outward appearances. The role of God as the perfect witness to Job's life is fulfilled in the epilogue of the book, where Yahweh vindicates Job from the shame he has endured by publicly denouncing the serious faults of his friends.
Stephen Pattison, SHAME: THEORY, THERAPY, THEOLOGY
2020
Shame, by its nature, avoids the public eye. So also has it been with modem scholarly analyses of shame, at least in comparison to its near relative, guilt. This has changed in recent years, according to Stephen Pattison, Cardiff University practical theologian, as "a plethora of books with a huge variety of perspectives ranging from literature, sociology and philosophy to various kinds of psychology has emerged on the topic of shame" (p. 1). Still, a sufficient treatment of shame is lacking in theology, and he has written Shame: Theory, Therapy, Theology in order to meet this need. Is shame good or bad? An impressive history of ethical and religious thought weighs in on the positive side of shame's connection to morality. Aristotle, e.g., commends shame (aidos), though he rejects Greek tradition by not considering it fully a virtue. Shame is a kind of fear of disrepute, which can serve to restrain young people from doing shameful acts.! Similarly, Thomas Aquinas treats verecundia as a positive element of character, a kind of preparation for virtue. 2 For Puritan moralists, shame, as an internalization of moral authority, is essential to moral education. 3 John Locke concurs: "Shame of doing amiss, and deserving Chastisement, is the only true Restraint belonging to Virtue. The Smart of the Rod, if Shame accompanies it not, soon ceases, and is forgotten, and will quickly by the Use lose its Terror."4 In light of this tradition, Pattison's account of shame is striking, as he focuses on a very different notion of shame, and draws a very different moral assessment. He gives brief acknowledgement to shame's positive role (pp. 2, 84-85), but does not develop an account of it, or explore its relation to the negative aspect or kind of shame ("chronic" or "dysfunctional" shame) that is his almost exclusive focus. For Pattison, the relation between shame and morality is overwhelmingly negative. He draws upon literature that is primarily recent, psychological, and sociological in character, focusing on studies of "shamed" individuals whose psyches are damaged by traumatic personal experiences. Shame is a deeply personal book, drawing from Pattison's own experience of chronic shame, an experience he attributes in part to his involvement in the Christian faith. (This experience included a "sense of ontological guilt, fundamentally defiled identity and basic badness" (p. 7), and an experience of "ontological shame," i.e. "shame that relates to being human and finding oneself to be limited and mortal" (p. 181).) Pattison sketches three objectives for the study, roughly corresponding to the book's three