By Gina M. Bright (auth.)
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Additional resources for Plague-Making and the AIDS Epidemic: A Story of Discrimination
Sample text
12 This is not the first time we have seen these behaviors offered as causes of divine punishment in the form of plague. 13 For example, he detailed how to lance buboes and apply salve to assist in the healing process. He also offered a warm environment and avoidance of onions as part of his “dietary” for the plague. Forman shared Lydgate’s view that the plague could be prevented and even treated, especially since he actually recovered from the disease a few years earlier. Even though the prevalent medieval view of divine causality persisted into the seventeenth century, Lydgate and Forman moved toward more practical interventions for contending with the disease.
John of Reading commented on the new style of clothing adopted in the 1360s. ”57 Ultimately, this provocative clothing prevented people from kneeling in church to praise God and the saints, as Reading reports, and this lack of reverence was thought to cause the plague. This highly religious European society, however, was not above assigning blame to its own church for the plague. 58 He explained in his feigned conversation between God and humans that when priests do not educate their followers and encourage them to repent, sin ensues and God’s punishment with plague follows.
This chronicler obviously fabricated this event and indulged himself in the Jews’ pain and suffering. Diessenhoven might have experienced disdain toward his own church that he projected onto the Jews. ”91 If this priest was so confident that the Catholic Church had a solid foundation, he might not have had the need to justify that in an account detailing why the Jews deserved to die; instead, he simply would have focused on the Jews’ supposed part in spreading the plague. He felt on some level that his church was weakened, and the Jews were a convenient scapegoat for contributing to its cracked foundation.