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Kibalnik, Alexei, Pavel Volosyuk y Rustam Abdulgaziev. "Research of Criminal Punishment in Russian Dissertation Theses: Key Trends in 2010-2019". Russian Journal of Criminology 13, n.º 5 (31 de octubre de 2019): 825–36. http://dx.doi.org/10.17150/2500-4255.2019.13(5).825-836.
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The article aims to reveal key trends in the studies of the problems of criminal punishment based on the analysis of Russian dissertation theses in the past decade (2010–2019). The authors stress that the problems of punishment are «eternal» for Russian and Western doctrines of criminal law, although there is some difference in their research trends. The authors conclude that Russian doctrine preserves continuity in its definition of punishment as a major category of criminal law, as well as of its attributes and goals. In 1990–2000s there were some attempts to renounce the penal nature of punishment. In the past decades this «bias» has been overcome and practically all authors recognize the priority of the penal character (content) of criminal punishment. At the same time, the doctrine incorporated new ideas regarding the understanding of the goals of punishment, their hierarchy and the actual possibilities of achieving them. The authors note that the positive feature of the Russian doctrine is the substantiation of the «functional» theory of building a system of punishments in criminal legislation. On the other hand, researchers have come to a disappointing conclusion regarding the breach in the orderly structure of the system of punishments. The analysis of Russian dissertation theses has shown that in 2010–2019 most attention was focused on «final» punishments (capital punishment and life imprisonment), imprisonment for a certain period of time, some punishments not connected with the deprivation of liberty (limitation of liberty, obligatory work). The authors point out that there remains a discrepancy in the understanding of the legal nature, purpose and effectiveness of these types of punishment (primarily, capital punishment, which is preserved in criminal legislation).
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Semple, Sarah. "Illustrations of damnation in late Anglo-Saxon manuscripts". Anglo-Saxon England 32 (diciembre de 2003): 231–45. http://dx.doi.org/10.1017/s0263675103000115.
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‘Many tribulations and hardships shall arise in this world before its end, and they are heralds of the eternal perdition to evil men, who shall afterwards suffer eternally in the black hell for their sins.’ These words, composed by Ælfric in the last decade of the tenth century, reflect a preoccupation in the late Anglo-Saxon Church with perdition and the infernal punishments that awaited sinners and heathens. Perhaps stimulated in part by anxiety at the approach of the millennium, both Ælfric and Wulfstan (archbishop of York, 1002–23) show an overt concern with the continuation of paganism and the evil deeds of mankind in their sermons and homilies. Their works stress the terrible judgement that awaited sinners and heathens and the infernal torment to follow. The Viking raids and incursions, during the late eighth to ninth and late tenth centuries, partially inspired the great anxiety apparent in the late Anglo-Saxon ecclesiastical leadership. Not only were these events perceived as divine punishment for a lack of religious devotion and fervour in the English people, but the arrival of Scandinavian settlers in the late ninth century may have reintroduced pagan practice and belief into England.
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Hibbs, Thomas y Stacey Hibbs. "VIRTUE, NATURAL LAW, AND SUPERNATURAL SOLICITATION: A THOMISTIC READING OF SHAKESPEARE'S MACBETH". Religion and the Arts 5, n.º 3 (2001): 273–96. http://dx.doi.org/10.1163/15685290152813662.
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AbstractThis essay explores a remarkable congruence between Macbeth and the teachings of Thomas Aquinas on the nature of virtue, temptation and evil, natural law, and the relationship of the natural to the supernatural. Macbeth's virtue is problematic in that initially he seems courageous when on the attack in battle. But in reality he shows the excessive vice of boldness, and subsequently he fails to manifest courageous endurance and patience in clinging to the good, drifting rather into restlessness and impatience. Aquinas defines evil as a privation of the good. Macbeth persistently chooses apparent good over real good, as he is tempted by the witches and Lady Macbeth. He violates the natural law and suffers extrinsic and intrinsic punishment, a conception linking the play with Aquinas rather than Hooker and Locke. Furthermore, his decline into evil mirrors Aquinas conceptions of the order of punishments following on violation of the natural law, evident in the progressive loss of eternal happiness, virtue, reason and physical and material goods. Finally, the play is not naturalistic but portrays the witches and Macbeth's opponents as instruments of the supernatural.
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Pinem, Serimin. "Alternative Criminal Punishments for Completion of Misdemeanor Crimes with Social Justice". Journal of Education, Humaniora and Social Sciences (JEHSS) 5, n.º 4 (13 de marzo de 2023): 2525–37. http://dx.doi.org/10.34007/jehss.v5i4.1672.
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The vision of the development of national law is "the realization of a just and democratic rule of law through the development of a national legal system that serves the interests of the people and the nation to protect all people and the nation, as well as the blood of Indonesia, promotes public welfare, develops the life of the nation and participates in carrying out peace a world based on independence, eternal peace and social justice based on the Pancasila and the 1945 Constitution. Enforcement of criminal law and punishment should no longer be seen as the only hope of being able to resolve or overcome crime completely, because in essence crime is a "problem humanity "and" social problems ", which cannot be solved solely by criminal law. As a social problem, crime is a dynamic social phenomenon that is always growing and is related to other very complex phenomena and social structures. One way to realize social order is by applying alternative criminal penalties for minor crimes.
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Ntafoulis, Pavlos. "A war psychiatry approach to warfare in the Middle Byzantine period". History of Psychiatry 27, n.º 4 (20 de agosto de 2016): 458–71. http://dx.doi.org/10.1177/0957154x16663148.
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Combat stress cases were traced in historical texts and military manuals on warfare from the Middle Byzantine period; they were mainly labelled as cowardice. Soldiers suffered from nostalgia or exhaustion; officers looked stunned, or could not speak during the battle. Cruel punishments were often enforced. Suicide and alcohol abuse were rarely mentioned. The Byzantines’ evacuation system for battle casualties was well organized. Psychological operations were conducted and prisoners-of-war were usually part of them. The Byzantine army had ‘ parakletores’, officers assigned to encourage soldiers before combat. The leaders dealt with combat stress by using their rhetoric skills and emphasizing religious faith in eternal life. The treatment of the ‘cowards’ was rather similar to modern war psychiatry principles of treatment. No description of PTSD was found.
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Fischer, Agustín Díez. "El Apocalipsis según León Ferrari". Latin American and Latinx Visual Culture 4, n.º 4 (1 de octubre de 2022): 40–56. http://dx.doi.org/10.1525/lavc.2022.4.4.40.
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Starting in the 1960s, the Argentine artist León Ferrari referred repeatedly in his visual and written works to God’s punishments in the Bible. Plagues, famines, floods, and sinners burning in eternal fire were constants. Additionally, the artist focused on animals, descriptions of nature, and continual references to biblical ecological orders. Beginning with El árbol embarazador (1964) and the literary collage Palabras ajenas (1967), this combination of biblical stories and animals or natural disasters was present in Ferrari’s oeuvre until the end of his life. The aim of this article is to analyze the frequent appearance of nature and the way in which it intermingles with wars and historical massacres, with plagues and divine retribution, taking as a starting point Ferrari’s stance against the Vietnam War to investigate the trajectory of a radicalism that was conceived in the sixties but that extended to his more recent works. Through the study of his writings, this article argues that the apocalyptic themes and a consistent ecological interest contribute to a “biblical fiction” that permeates Ferrari’s denunciation of the complicity between political and religious violence.
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Keith, Graham. "Patristic Views on Hell -Part 2". Evangelical Quarterly: An International Review of Bible and Theology 71, n.º 4 (12 de septiembre de 1999): 291–310. http://dx.doi.org/10.1163/27725472-07104002.
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In his approach to the doctrine of Hell Augustine was influenced in part by a desire to address pagan doubts about the scientific possibility of a body being in a state of everlasting torment. But an even greater concern was prompted by various pleas within the church to tone down the Scriptural evidence for an eternal Hell. Augustine believed that if any of these pleas were accepted, dire pastoral consequences would be involved. Alongside his response to the various critiques of Hell, Augustine laid much stress on the seriousness of Adam’s original sin. He also rejected the Platonist view, effectively endorsed by Origen, that all divine punishments are essentially corrective. Augustine felt no need to give a detailed rationale for God's justice, which he saw as a datum of revelation and a matter of faith for the believer. It was, however, a weakness in Augustine (and the patristic period generally) that he was content to work with a model of divine anger which stripped it of any passionate element. This foreclosed the possibility of tying God’s wrath more closely to the outworking of God’s justice.
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Zhou, Caihong y Zongmei Fu. "An Archetypal Analysis of the Queen Mother of the West in Chinese Mythology". Folklore: Electronic Journal of Folklore 92 (abril de 2024): 167–84. http://dx.doi.org/10.7592/fejf2024.92.zhou_fu.
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Amongst all the goddesses in ancient China, the Queen Mother of the West (Xiwangmu) represents the most multi-layered mother archetype with the richest connotations. Through a longitudinal literature review, this paper aims to explore different facets of the Queen Mother of the West as a representation of the Great Mother archetype in Jungian psychology. In ancient China, she was a supreme goddess controlling the order of the universe. Her residence, Mount Kunlun, is capable of nourishing and devouring life. She possesses the elixir of life and controls the punishments of the world. Thus, the Queen Mother of the West is transformed into a deity of both life and death. In the funeral rituals of the Han and Tang dynasties, she was a goddess who summoned the dead and led their spirits to heaven, while in folklore she was a mythical Muse for many emperors and the anima of many intellectuals. She is the mother of reincarnation and the eternal spirit. As a symbol for instinct, archetype and femininity in the collective unconscious, the Queen Mother of the West embodies both the positive and negative aspects of the mother archetype: the positive being the persona of the Great Mother and the negative being the shadow. At the ultimate stage of spiritual development, she acts as the anima and the transcendent Holy Virgin in ancient Chinese culture.
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Strickland, Lloyd. "Leibniz on Eternal Punishment". British Journal for the History of Philosophy 17, n.º 2 (abril de 2009): 307–31. http://dx.doi.org/10.1080/09608780902761695.
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Krasheninnikova, Nina A. y Elena N. Trikoz. "Criminal protection of women’s rights in India: History and modernity". Vestnik of Saint Petersburg University. Law 13, n.º 1 (2022): 230–45. http://dx.doi.org/10.21638/spbu14.2022.113.
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In the unique criminal law model of India, a hybrid combination of principles and institutions of the three legal systems, one of the most odious crimes involves encroaching on the honor, dignity, and sexual integrity of a woman. The authors aim to analyze the criminological principles of the scale and simultaneous latency of violent sexual crimes in India. Cultural and civilizational incentives for the prevalence of rape have been identified, including the historical practice of male polygamy, early child marriage, subordination of a woman in the family, her domestic retreat and “eternal widowhood”, as well as a “gender imbalance” and girls’ infanticide in traditional Hindu families. From the point of view of the systematics of crimes, Indian criminologists distinguish more than ten different categories of “feminine torts”, including sexual assault, are classified as a group of “crimes of passion” (Articles 354, 375–376, 509 of the Indian Penal Code 1860). From the point of view of elemental composition of rape, the objective test is dominant (peno-vaginal penetration) and consists of six alternative conditions of a constitutive element “women’s consent”. The recent innovations in the IPC 1860, which expanded the definition of rape and legalized the concept of “custodial rape” from the judicial practice (Tukaram v. State of Muharashtra 1978), as a special composition of sexual violence using official position. There is a significant expansion of the legislative definition of “violence against women” in the family and at office, as well as the toughening of punishments for violent acts against women, up to the expansion of the grounds for the use of the death penalty.
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Okada, Rika. "Charles Lutwidge Dodgson’s ‘Eternal Punishment’". Theological Studies in Japan 59 (25 de septiembre de 2020): 50–84. http://dx.doi.org/10.5873/nihonnoshingaku.59.50.
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MECSI, Beatrix. "Pindola in Korea and Japan: Is the Wandering Jew Coming from East Asia?" Asian Studies 2, n.º 2 (31 de diciembre de 2014): 75–88. http://dx.doi.org/10.4312/as.2014.2.2.75-88.
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The legend of the Wandering Jew became very popular, especially from the 17th century Western Europe. The story of punishment by eternal life until the next coming of Jesus Christ has parallels with the Buddhist legend of Pindola Bharadvaja, a disciple of Shakyamuni Buddha who was also punished by eternal life until the coming of the Future Buddha, Maitreya. The similarities were dealt with the Japanese polymath, Minakata Kumagusu (1899) and Walter Edwards (1902) in the turn of the 20th century, claiming that the story of the Wandering Jew was influenced by the Asian legends of Pindola. In this paper I show that even if we do not have convincing evidences for proving any historical connections between these legends, the myth of eternal life as a punishment is an interesting idea, which appears in many traditions, forming layers on the existing and ever-growing traditions of myths and pictorial representations.
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Himma, Kenneth. "I CAN'T HELP WHAT I BELIEVE: THE MORAL CASE AGAINST RELIGIOUS EXCLUSIVIST DOCTRINES". Think 17, n.º 48 (2018): 51–65. http://dx.doi.org/10.1017/s147717561700032x.
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Christianity and Islam subscribe to a doctrine of salvific exclusivism, according to which only the adherents of the one true religion will escape divine punishment – usually conceived of as an eternity of torment. In this article, I argue that salvific exclusivism is inconsistent with ordinary intuitions about fairness and justice, together with certain facts about belief formation. In particular, I argue that what one believes is sufficiently beyond one's capacity to choose that persons cannot fairly be punished for what they believe. It seems unfair, and inconsistent with God's moral perfection, to base the difference between an eternal reward and an eternal punishment on something that one can't control.
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Kempe-Weber, Susanne. "Hell as “Eternal” Punishment? On the Depiction of Hell in Vīlhojī’s Kathā Gyāncarī". Asiatische Studien - Études Asiatiques 72, n.º 2 (28 de agosto de 2018): 339–62. http://dx.doi.org/10.1515/asia-2018-0011.
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Abstract This paper engages with the literature of the Biśnoī Sampradāya, a religious tradition that emerged in the fifteenth century in Rajasthan and traces itself back to the Sant Jāmbhojī. The paper specifically examines a composition of the sixteenth-seventeenth century poet-saint and head of the tradition Vīlhojī. His Kathā Gyāncarī is a unique composition among the corpus of Biśnoi literature with regard to its genre, style and content. The text revolves around the consequences of one’s actions after death, particularly punishment in hell. This paper aims to illustrate that the Kathā Gyāncarī depicts suffering in hell as the eternal consequence of committing sins or crimes, which is unique not only for Biśnoī literature, but for Sant literature in general. It argues that the depiction of hell as eternal punishment was used as a rhetorical strategy at a time the Biśnoī Sampradāya faced intense difficulties. In another vein, this depiction of hell could indicate the Biśnoīs’ close connection to the Indian Shi’a community of the Nizārī Ismā’īlīs. This is reflected not only in the Kathā Gyāncarī’s function of hell as a eternal punishment for disbelievers and sinners, but also in the soteriological role of the teacher or guru as well as in the appearance of various Nizārī figures and motives in the text. In either way picturing hell as eternal suffering serves to amplify the authority of the Biśnoī teachers and the supremacy of the Biśnoī religious doctrine.
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Eubank, Nathan. "Prison, Penance or Purgatory: The Interpretation of Matthew 5.25–6 and Parallels". New Testament Studies 64, n.º 2 (8 de marzo de 2018): 162–77. http://dx.doi.org/10.1017/s0028688517000315.
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Scholarship on Matt 5.25–6 has focused on the question of whether the saying offers mundane wisdom or threatens divine judgement, with the majority concluding that it refers to eternal punishment in hell. This article examines debt-prison and related phenomena before turning to the illuminating history of ancient interpretation. The article concludes that the ‘eternal damnation’ gloss widely favoured today is an overinterpretation first inspired by the exigencies of fourth- and fifth-century doctrinal controversy. Instead of eternal perdition, Matt 5.25–6 and its parallels suggest a time of straits followed by possible release.
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Pridandi, Pirhad. "Argumentasi Ibnu Rusyd tentang Eskatologi". Jurnal Riset Agama 3, n.º 1 (25 de enero de 2023): 222–34. http://dx.doi.org/10.15575/jra.v3i1.20411.
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Basically the Day of Resurrection is one aspect of the pillars of faith that is believed by the Muslim community. In this study, Ibnu Rushd becomes the main character regarding his views on life in the afterlife. According to him, in the afterlife, the only element that will be revived is the spiritual element. Therefore, according to him, it is different from the views of theologians, who hold fast to the verses of the Qur'an and Sunnah, which reveal that life in the hereafter will be in the form of physical and spiritual awakening. From this, various views on eschatology or human life in the hereafter arise. This study uses a library research method with two sources, namely primary sources and secondary sources. The primary source in question is data from a book written by Ibnu Rushd entitled Tahafut At-Tahafut, while secondary sources are data taken from books, previous research articles, and matters relating to the object of discussion. The results of the research of Ibnu Rushd is one of the philosophers and thinkers from Andalusia who argues that the spiritual will get reward and punishment in the hereafter. This means that death is the separation of spirit and body. Because in this case Allah created the body from the ground. Therefore, the body will actually return to the ground, but the soul will remain eternally, and the one who receives the reward and punishment is the spirit only. According to Ibnu Rushd Eschatology is a science of resurrection in the afterlife or life after death. According to Ibnu Rushd, the discussion of resurrection in the hereafter is spiritual, not physical. Therefore, whatever will be resurrected is a spiritual element, while according to him, the body will not be resurrected because the spiritual has an eternal and eternal nature.
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Ludlow, Morwenna. "Universal Salvation and a Soteriology of Divine Punishment". Scottish Journal of Theology 53, n.º 4 (noviembre de 2000): 449–71. http://dx.doi.org/10.1017/s0036930600056970.
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Critics of the idea of universal salvation have frequently raised issues such as biblical evidence, human free will, and divine justice; however, somewhat less attention has been paid to the problems surrounding the concept of punishment used by some universalists. Since most universalists recognise the obvious objection that many (if not most) people appear not to be in a position in this life to be saved, there have been various suggestions as to how salvation can occur after the death of the individual. Many have taken the view that a period of post-mortem punishment will cleanse individuals of their sin. In other words, these universalists are not so much denying hell altogether, as denying an eternal hell. Whilst this idea may seem preferable to that of an eternal hell, there are various important theological and philosophical difficulties associated with it.
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Reitan, Eric. "Is Annihilation More Severe than Eternal Conscious Torment?" Southwest Philosophy Review 38, n.º 1 (2022): 191–98. http://dx.doi.org/10.5840/swphilreview202238120.
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In Hell and Divine Goodness, James Spiegel defends the surprising position that of the two dominant non-universalist Christian views on the fate of the damned—the traditionalist view that the damned suffer eternal conscious torment (ECT), and the annihilationist view that the damned are put out of existence—the annihilationist view actually posits the more severe fate from the standpoint of a punishment. I argue here that his case for this position rests on two questionable assumptions, and that even granting these assumptions there are intuitive reasons, reasons Spiegel has not addressed, for supposing that ECT is more severe.
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Airaksinen, Timo. "Kafka: Crime and punishment". Ethics & Bioethics 9, n.º 3-4 (1 de diciembre de 2019): 148–58. http://dx.doi.org/10.2478/ebce-2019-0016.
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Abstract When we read The Trial and In the Penal Colony together, we read about the logic of law, crime, punishment, and guilt. Of course, we cannot know the law, or, as Kafka writes, we cannot enter the law. I interpret the idea in this way: the law opens a gate to the truth. Alas, no one can enter the law, or come to know the truth, as Kafka says. The consequences are devastating: one cannot know the name of one’s own crime, which is to say guilt is eternal and permanent; nothing can absolve us. Only one solution exists. Josef K. in The Trial should have committed suicide like the Officer in “Penal Colony.” That is to say, perhaps, that you always are your own judge and executioner. Guilt cannot be doubted and thus, you are doomed. Both narratives are cruel and ruthless in their own way in their moral pessimism.
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Zhang, Yubo. "Research on the Application of Relatively Centralized Exercise of Administrative Punishment System Right in Urban Management". Frontiers in Business, Economics and Management 8, n.º 2 (2 de abril de 2023): 74–77. http://dx.doi.org/10.54097/fbem.v8i2.6871.
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City is an important carrier of economic and social development, a symbol of human civilization and progress. Urban management is an important guarantee to give full play to the function of city carrier, and an important function and eternal topic of people's government. At present, the relatively centralized administrative punishment system of urban management in China has been popularized and applied, but there are still some problems. The relatively centralized punishment system is an important part of urban management reform, which can not only improve urban management problems, but also have important significance for deepening the reform of administrative management system to a certain extent. This paper expounds the connotation of the relatively centralized administrative punishment system, and probes into the problems existing in the relatively centralized administrative punishment system in urban management at present, so as to put forward feasible suggestions on how to apply the relatively centralized administrative punishment system in urban management, hoping to make reference for reform practice.
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Cho, Dongsun. "Augustine’s Doctrine of Eternal Punishment As A Response to Annihilationism and Universalism". Bible & Theology 108 (25 de octubre de 2023): 31–62. http://dx.doi.org/10.17156/bt.108.02.
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Tanasyah, Yusak, Bobby Kurnia Putrawan y Robby Robert Repi. "Trajektori Eskatologis Tentang Neraka Dalam Kepercayaan Timur Tengah Kuno Di Teologi Kristen". Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 3, n.º 2 (31 de diciembre de 2022): 1–19. http://dx.doi.org/10.46974/ms.v3i2.58.
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Abstract: Hell is a place that is very much feared by mankind because this place is understood as a place of punishment with an eternal sea of fire for sinful humans. The term hell in some beliefs becomes a form of understanding that is not only a philosophical term but refers to a place of eternal torment that is scary. The understanding of hell from ancient Middle Eastern cultural beliefs strongly influenced Christian theology. How the beliefs of ancient Middle Eastern cultures understand what hell is, where is hell, how and why humans can go to hell. Departing from the cultural context of the ancient Middle East, the meaning and meaning of this hell became absorbed in the teachings of Christian theology. This understanding of hell in ancient Middle Eastern culture gives its own color in Christian theological understanding of punishment. In research using the trajectory method in biblical historical studies which examines the influence of hell from Ancient Middle Eastern culture which has a cross in understanding Christian theological teachings about eternal punishment for humans. Abstrak: Neraka yang merupakan tempat yang sangat ditakutkan oleh umat manusia sebab tempat ini dimengerti sebagai tempat penghukuman dengan lautan api kekal bagi manusia yang berdosa. Istilah neraka dalam beberapa kepercayaan menjadi suatu bentuk pemahaman yang tidak hanya sekedar istilah filosofi tetapi merujuk kepada suatu tempat penyiksaan yang kekal yang menyeramkan. Pemahaman neraka dari pelbagai kepercayaan budaya Timur Tengah kuno sangat kuat mempengaruhi teologi Kristen. Bagaimana kepercayaan dari budaya Timur Tengah kuno memahami apa itu neraka, dimana itu neraka, bagaimana dan kenapa manusia dapat masuk ke dalam neraka. Berangkat dari konteks budaya Timur Tengah kuno maka pemaknaan dan arti dari neraka ini menjadi diserap dalam ajaran teologi Kristen. Pemahaman neraka dalam budaya Timur Tengah Kuno ini memberikan warna tersendiri dalam pemahaman teologi Kristen tentang penghukuman. Dalam penelitian menggunakan metode trajektori dalam studi historis biblika dimana mengkaji pengaruh neraka dari budaya Timur Tengah Kuno yang memiliki persinggungan dalam memahami ajaran teologi Kristen tentang penghukuman kekal terhadap manusia.
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Korotkova, L. Y. "‘Eternal’ Sonechka: An attempt to discover an archetype". Voprosy literatury, n.º 6 (28 de diciembre de 2020): 27–34. http://dx.doi.org/10.31425/0042-8795-2020-6-27-34.
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The article discusses the transformation of the image of ‘eternal’ Sonechka, originating in F. Dostoevsky’s novel Crime and Punishment [Prestuplenie i nakazanie] and undergoing subsequent changes while preserving the stability of an archetype and acquiring new meanings in M. Tsvetaeva’s The Tale of Sonechka [Povest o Sonechke] (1938), T. Tolstaya’s short story Sonya (1984) and L. Ulitskaya’s novel Sonechka (1992). In following the logic of the heroine’s development, the author finds that all Sonechkas share such features as femininity, loyalty, and an inherent ability to ‘radiate passionate enthusiasm and give warmth:’ this talent for self-sacrifice can be realized in a family, in one’s attitude towards art or a lover, or just by mistake (as in the case of T. Tolstaya’s Sonya). It is easy to see that all female authors in focus of L. Korotkova’s article, while polemicizing with Dostoevsky in that they exaggerate the heroine’s traits to absurd proportions, fall under the spell of the charming ‘eternal Sonechka as long as the world lasts.’ The undying interest of Russian literature in this character only confirms its archetypal status in Russian culture.
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Chia, Philip Suciadi y Juanda Juanda. "Does Malachi 1:2-3 Teach Double Predestination?" Journal DIDASKALIA 4, n.º 1 (2 de abril de 2021): 1–12. http://dx.doi.org/10.33856/didaskalia.v4i1.205.
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The term ‘double predestination’ simply means that, just as God predestines some, but not all, to eternal salvation, so he predestines others to eternal punishment; this second part of ‘double predestination’, God's appointment of all but the elect unto eternal destruction, is sometimes called ‘reprobation’; and those who are not the elect are thus called the ‘reprobate’.The object of Malachi was in reminding the Jews that they were loved and chosen by God; it was, that he might the more amplify their ingratitude for having rendered such an unworthy reward for so great a favor of God: as he had preferred them to all other nations, he had justly bound them to perpetual obedience
With the inductive method, we will present a more objective truth of Scripture. We will not only explain the truth of the Bible would conclude (correct interpretation), but also accompanied by the evidence and arguments of the conclusions.
In conclusion, the meaning of hate in this context is God hated Esau, the absence of affection, because he is a sinful people therefore Yahweh opposed and kept distant from him (have no relationship). Based on this meaning, we can summarize that this verse (Mal. 1:3) doesn’t teach about reprobation that God has predestined Esau to go to eternal destruction because Yahweh hated him beforehand but Lord indeed hated Edomites because they are sinful people.
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CLARK, KELLY JAMES. "God is great, God is good: medieval conceptions of divine goodness and the problem of hell". Religious Studies 37, n.º 1 (marzo de 2001): 15–31. http://dx.doi.org/10.1017/s0034412500005461.
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Medieval views of both divine goodness and the doctrine of hell are examined and shown to be incompatible with our best understandings of goodness. The only manner in which God could be good to those in hell – by permitting their continued existence – is not sufficient to outweigh ‘the dreadful pains of eternal fire’. One might claim that God is good to them in the retributive sense; but I argue that retributive punishment is inadequate justification of eternal torment. The medieval notions of goodness and hell seem to make God more a sadistic torturer than a caring parent. Eleonore Stump, accepting the medievals' axiology, ameliorates the doctrine of hell. However, I argue that her Dantean version of hell fails because not to be in certain circumstances is rationally preferable to continued existence. In addition, life under those conditions would result in frustration, not fulfilment, of one's second nature and would result in a progressive loss of being. Indeed, it seems more reasonable to reject the identity of being and goodness which both the medievals and Stump embrace or to accept being as a prima facie good that is defeasible in the face of eternal damnation.
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Sallmann, Klaus. "Reserved for Eternal Punishment: The Elder Pliny's View of Free Germania (HN. 16.1-6)". American Journal of Philology 108, n.º 1 (1987): 108. http://dx.doi.org/10.2307/294917.
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Steffen, Edith. "The eternal return of the father: The Oedipus complex in Nietzsche". Psychotherapy Section Review 1, n.º 48 (2011): 47–55. http://dx.doi.org/10.53841/bpspsr.2011.1.48.47.
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Noting a curious parallel between an incident from Friedrich Nietzsche’s life shortly before his mental breakdown involving the passionate defence of a mistreated horse and a dream recounted in Dostoevsky’s Crime and Punishment which bears Oedipal overtones, this article attempts to offer an interpretation of this incident and other aspects of Nietzsche’s life and work from the perspective of the Oedipus complex as developed by Freud. Drawing on a variety of theoretical and clinical writings such as the case study of ‘Little Hans’, Totem and taboo and Beyond the pleasure principle as well as biographical and literary material, it tries not only to shed light on Nietzsche and the significance of his ‘father complex’ but also, through the use of Nietzsche’s example, to illuminate and illustrate Freud’s theoretical elaborations of the Oedipus complex and its psychoanalytic assumptions.
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Stein Kokin, Daniel. "“Arch”-Enemy: The Polemic against Titus in Benjamin of Tudela’s Book of Travels". Hebrew Union College Annual 93 (1 de junio de 2023): 31–116. http://dx.doi.org/10.15650/hebruniocollannu.93.2022/031.
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A brief passage in Benjamin of Tudela’s Book of Travels places the Emperor Titus’s palace outside of Rome, explaining that the Senate (and, in some manuscripts, also the consul) did not allow him to re-enter the city in punishment for having taken too long to conquer Jerusalem. Though clearly contravening the known historical record, according to which Titus celebrated a triumph upon his return to the Eternal City, this strange claim has been almost entirely overlooked in the substantial literature on this text. “‘Arch’-Enemy” addresses this lacuna on multiple fronts. After first ascribing this passage’s neglect to its erroneous attribution to Sefer Yosippon, this article reveals the tradition of Titus’s punishment as a uniquely RomanJewish polemic against the Arch of Titus. It then proceeds to argue that this monument was intentionally left out of Benjamin’s detailed description of Rome as offensive to Jewish sensibilities, hence the titular “‘arch’-enemy.” In addition, this study explains the emergence of this Titus counter-tradition by recourse to the political turmoil endemic to twelfth-century Rome, in which a resurgent Senate frequently compelled popes to depart from, and/or prohibited their return to, the Eternal City. Finally, ten appendices explore issues directly related to the above matters, including textual variants; other presences and absences in Benjamin’s account of Rome; justifications for arguments from silence (as here in the case of the arch); and the origins and meaning of relevant names, terms, phenomena, and practices.
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Grenholm, Cristina. "Book Review: The One Purpose of God: An Answer to the Doctrine of Eternal Punishment". Interpretation: A Journal of Bible and Theology 53, n.º 3 (julio de 1999): 322. http://dx.doi.org/10.1177/002096439905300325.
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Hia, Mitra Milawati y Kasiatin Widianto. "Meaning Of The Phrase “Sin That Doesn't Create Death” According To 1 John 5:16". Journal Kerugma 5, n.º 2 (31 de octubre de 2022): 74–86. http://dx.doi.org/10.33856/kerugma.v5i2.254.
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The title of this research is as follows: The Meaning Of The Phrase “Sin That Does Not Bring Death” According To 1 John 5:16 "The purpose of this study is to prove and explain the meaning of the phrase Sin that does not bring death according to 1 John 5:16. The research method used in This study uses an exegesis study, using books as reference material for more valid literature review research requirements. There are several results as conclusions in this study, namely as follows: "sins that are not bring death" referred to in 1 John 5:16 is the sin of believers (those who have been born again) who have sinned unintentionally and that sin does not involve a planned rebellion against God's will, so that "sin that does not bring death" this is the kind of sin that does not result in eternal death or does not lead to eternal punishment, a sin that does not make a person certain to go to hell. Because for this sin has been provided forgiveness by God in the atonement of Christ.
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MYERS, DAVID B. "Exclusivism, eternal damnation, and the problem of evil: a critique of Craig's Molinist soteriological theodicy". Religious Studies 39, n.º 4 (16 de octubre de 2003): 407–19. http://dx.doi.org/10.1017/s0034412503006668.
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According to orthodox Christianity, salvation depends on faith in Christ. If, however, God eternally punishes those who die ignorant of Christ, it appears that we have special instance of the problem of evil: the punishment of the religiously innocent. This is called the soteriological problem of evil. Using Molina's concept of middle knowledge, William Lane Craig develops a solution to this problem which he considers a theodicy. As developed by Craig, the Molinist theodicy rests on the problematic assumption that all informed persons who would freely reject Christ are culpable. Using an informed Muslim as a counter-example, I try to show that Craig's Molinist solution begs the question.
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Olmo, Ismael del. "Outsiders of Hagnopolis: unbelief, fear, and religion in Thomas More's Utopia". Moreana 54 (Number 207), n.º 1 (junio de 2017): 57–70. http://dx.doi.org/10.3366/more.2017.0006.
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This paper deals with unbelief and its relationship with fear and religion in Thomas More's Utopia. It stresses the fact that Epicurean and radical Aristotelian theses challenged Christian notions about immortality, Providence, and divine Judgement. The examples of Niccolò Machiavelli and Pietro Pomponazzi, contemporaries of More, are set to show a heterodox connection between these theses and the notion of fear of eternal punishment. More's account of the Utopian religion, on the contrary, distinguishes between human fear and religious fear. This distinction enables him to highlight the threat to spiritual and civic life posed by those who deny the soul and divine retribution.
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Akimzhanov, Talgat. "The need to switch to a new model of sentences execution in the Republic of Kazakhstan as a modern requirement". International penitentiary journal 2, n.º 3 (30 de diciembre de 2020): 160–67. http://dx.doi.org/10.33463/2712-7737.2020.02(1-3).3.160-167.
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Currently, the system of sentences execution in the Republic of Kazakhstan does not correspond to the realities of modern times and needs to be reformed. This fact is confirmed by penitentiary practitioners and scientists. The system of punishment execution does not provide for the correction of convicts and their subsequent resocialization. Instead, it has become a punitive tool for those who are punished for criminal offenses. As a result, instead of returning a person to society, which is the goal of criminal, penal legislation and justice, the system of punishment execution, on the contrary, alienates convicts, turning them into outcasts and eternal “enemies” of justice. At the same time, significant amounts of money are allocated from the state budget for the implementation of these negative functions. According to prisoners serving sentences, and especially the former prisoners, the penal system continues to be punitive, harsh, and sometimes violent in nature. Instead of the creation, education of prisoners, it carries out the function of providing a strict isolation of convicts, making it impossible to maintain contact with the outside world and breaking all contact with the past life, thus creating new social problems, which the state has to solve. The crisis in the penal system is compounded by the negative assessment of the entire system of punishment execution by civil society. In the article, the author examines the existing problems in the system of punishment execution in the Republic of Kazakhstan and justifies the need to switch to a new model of punishment execution. The author offers an approximate model of the new system of punishment execution. Specific proposals are formulated to improve the legal and organizational issues of the system of punishment execution.
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Randa II, Federans. "Eksistensi Yesus Kristus dalam Perjanjian Baru". LOGON ZOES: Jurnal Teologi, Sosial dan Budaya 4, n.º 1 (16 de febrero de 2021): 1–22. http://dx.doi.org/10.53827/lz.v4i1.25.
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When God created the first humans, namely Adam and Eve, they were both created in the image of God without any sin in humans. But humans eventually fell into sin because of the wrong choices of humans by violating God's commandments by eating the fruit of the knowledge of good and evil which was forbidden by God to be eaten, because when humans eat them, they must die and death is what makes humans sin and lose holiness. God of himself (Rom. 3:23). Sin makes humans separate from God and humans cannot reach God because of the enmity that occurs between humans and God. Sin led man to destruction and the eternal punishment of God. However, it was because of God's great love for humans who were specially created in the image of God, so that God took the initiative to deliver and save mankind from destruction and God's eternal punishment which would be bestowed upon mankind because of man's own sin.AbstrakKetika Allah menciptakan manusia pertama yakni Adam dan Hawa, maka keduanya diciptakan segambar dengan Allah tanpa ada dosa dalam diri manusia. Namun manusia akhirnya jatuh dalam dosa oleh karena pilihan manusia yang salah dengan melanggar perintah Allah dengan memakan buah pengetahuan yang baik dan yang jahat yang dilarang oleh Allah untuk dimakan, sebab ketika manusia memakannya pastilah mati dan kematian itulah yang membuat sehingga manusia menjadi berdosa dan kehilangan kekudusan Allah dari dirinya (Rm. 3:23). Dosa membuat manusia terpisah dengan Allah dan manusia tidak bisa mencapai Allah karena perseteruan yang terjadi antara manusia dengan Allah. Dosa membawa manusia kepada kebinasaan dan hukuman kekal Allah. Namun karena kasih Allah yang sangat besar terhadap manusia yang diciptakan istimewa yakni segambar dengan Allah, sehingga Allah mengambil inisiatif untuk melepaskan dan menyelamatkan manusia dari kebinasaan dan hukuman kekal Allah yang akan ditimpahkan kepada manusia oleh karena dosa manusia itu sendiri.
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Mathieson, Stuart. "Stokes: Victorian Britain's most important religious scientist?" Philosophical Transactions of the Royal Society A: Mathematical, Physical and Engineering Sciences 378, n.º 2174 (8 de junio de 2020): 20190518. http://dx.doi.org/10.1098/rsta.2019.0518.
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Sir George Gabriel Stokes is justly recognized for his substantial contributions to mathematics and physics, particularly optics and hydrodynamics. Yet Stokes also had a particularly noteworthy involvement in the religious life of Victorian Britain, and especially in the relationship between science and religion. As an outspoken evangelical, a prominent religious scientist, a lecturer on natural theology, and a lay writer on widely-debated theological topics such as eternal punishment, Stokes made contributions unsurpassed by any of his contemporaries. However, these have often been overlooked. This article redresses this situation, by explaining Stokes's religious life, his influence on debates over science and religion, his natural theology, and his promotion of the doctrine of conditional immortality. This article is part of the theme issue ‘Stokes at 200 (Part 1)’.
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Plyukhanova, M. B. "On the Meaning of Parallel Scenes and Cross-Cutting Motives in F. M. Dostoevsky’s «Super-Novel»: The Search for a Method Between Innokenty Annensky and the «New Criticism»". Russkaya literatura 3 (2020): 84–93. http://dx.doi.org/10.31860/0131-6095-2020-3-84-93.
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The article is based on the idea that fi ve Dostoevsky’s novels can be interpreted as one continuous text. This opinion has already been expressed by Vyacheslav Ivanov, Petr Bitsilli and others, in various frameworks. The article shows how certain scenes and details migrate from one novel to the other, gaining key positions in the novels’ structure. Scenes involving a coffi n with the body of a victim (a woman, a child), are analyzed: flowers, birds, a fly acquire different functions and meanings in such scenes in "Crime and Punishment", "The Idiot", "The Eternal Husband", "The Brothers Karamazov". The concept of one continuous work («great novel», or «super-novel») takes shape through correspondences and contrasts between such images and details.
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Schrader, Abby M. "Containing the Spectacle of Punishment: The Russian Autocracy and the Abolition of the Knout, 1817-1845". Slavic Review 56, n.º 4 (1997): 613–44. http://dx.doi.org/10.2307/2502115.
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In 1817, Russian authorities apprehended six Tatar brigands in the port town of Feodosiia in the Crimea. Convicted of murdering seventeen people and of stealing from and desecrating a Christian church, the six were sentenced in April by the local civil and criminal court to punishment by knout–the harshest instrument of corporal punishment used in Russia. The knout consisted of a stiff thong of rawhide fastened by a bronze ring to a braided leather whip of approximately three and a half feet in length; this apparatus was attached to a wooden stick of two and a half feet that the executioner wielded. Following the knouting, the court authorized the executioner to rip out the nostrils and brand the faces of the Tatars, who were then to be dispatched into eternal exile at hard labor in the mines of eastern Siberia. Because the local court deemed these criminals especially dangerous, and because their apprehension and conviction ostensibly reinforced Russian leadership in the province, the court decreed that the knouting of the criminals be carried out in a variety of locations across the province, rather than in a single place.
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Simon, Elliott M. "Thomas More’s Humor in his Religious Polemics". Moreana 53 (Number 203-, n.º 1-2 (junio de 2016): 7–50. http://dx.doi.org/10.3366/more.2016.53.1-2.3.
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Thomas More’s humor was influenced by his studies of Greek Old and New Comedy and Lucian’s Dialogues. He was fascinated by the multiple ways human follies could be exposed to provoke laughter. Although aware of the “anti-laughter” tradition of the Early Church Fathers, he asserted that the intellectual, moral, and spiritual superiority of “the man who laughed” justified using humor to provoke “critical laughter” as an effective rhetorical strategy to ridicule the comic incongruities and corruption of “the inferior man who was laughed at.” In his religious polemics: Responsio ad Lutherum, Supplication of Souls, Dialogue Concerning Heresies, and Confutation of Tyndale’s Answer, More enjoyed using invectives, lampoons, and scholastic parody to denigrate Lutherans and their heretical doctrines. He considered laughter an appropriate response to heresy, and his vituperative humor provided a rhetorical punishment of derision as an alternative to the horrifying physical punishment of execution proscribed for heretics. More’s humor was intended to discourage his readers from accepting Lutheran doctrines, but it also invited them to share his joyful superior affirmation of faith in the tenets of the Catholic Church that will lead them to “the eternal merriment of heaven.”
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Susanti, Fitria Rika y Surma Hayani. "pemikiran filosof Ibnu Rusyd tentang eskatologi". Jurnal Ilmiah Ilmu Ushuluddin 20, n.º 1 (30 de junio de 2021): 15. http://dx.doi.org/10.18592/jiiu.v20i1.3448.
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The Day of Resurrection is one of the pillars of faith that is believed by the majority of Muslims. Ibn Rushd did the same, but he had the view that in the afterlife there would only be spiritual awakening. This is different from the thoughts of theologians who hold fast means lafzi from the verses of the Qur'an and Sunnah which states that the resurrection in the hereafter will be both physical and spiritual. From the philosophers' thoughts arise various understandings of opinion in discussing the day of human resurrection in the afterlife. This type of research is the library (library research) while there are two sources of research data, namely primary data sources and secondary data sources. Primary data sources were taken from Ibn Rushd's book, namely: Tahâfut At-Tahâfut, secondary data sources were taken from books, research reports, papers, scientific journals related to this research. The results of this study, according to Ibnu Rusyd, eschatology is the science of the resurrection in the afterlife. Ibn Rushd's argument about the resurrection in the afterlife is spiritual or spiritual. So what will be resurrected is the soul, while the body that has disappeared will not be resurrected because the soul (soul) is eternal and eternal. The form of resurrection in the afterlife is a spiritual form, not physical or corpse, because the one who will receive merit and punishment is spiritual.
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Marty, Martin E. "Hell Disappeared. No One Noticed. A Civic Argument". Harvard Theological Review 78, n.º 3-4 (octubre de 1985): 381–98. http://dx.doi.org/10.1017/s0017816000012451.
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An abstract of this essay would reveal two interests, one civil and one religious. The first has to do with a public debate over values in American elementary and secondary education and what this debate symbolizes about national life in general. Specifically, I want to suggest that the stated intentions of citizens who demand religious instruction in the public schools could only be fulfilled, logically, if this instruction included doctrines of eternal punishment—in short, the possibility of hell. This is especially true if they wish to restore moral instruction “as it used to be.” My second argument urges that such a teaching would impose on schools a doctrine that has disappeared or been drastically diminished in the preachments of most American religious groups. It is a doctrine that is hence not culturally available.
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Ensor, Peter. "Penal substitutionary atonement in the later ante-Nicene period". Evangelical Quarterly 87, n.º 4 (26 de abril de 2015): 331–46. http://dx.doi.org/10.1163/27725472-08704003.
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This article surveys passages from the writings of Hippolytus, Cyprian, Methodius, Lactantius and Alexander of Alexandria with a view to elucidating their implied understanding of the significance of the death of Christ on the cross. It is argued that the authors whose works are reviewed held the belief that Christ died in our place, bearing the punishment for sin we deserved, with the result that those who trust in him might receive forgiveness, eternal life, and all the other blessings of salvation. The evidence adduced in this article, together with that adduced in the previous articles on Justin Martyr, Clement of Alexandria and Tertullian, combine to show that the doctrine of penal substitution was not an invention of the Protestant Reformation, as has recently been alleged, but was present already in the thinking of the Church during the post-apostolic period.
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Abdel-Hameed Bashir, Abdel-Hameed Bashir. "Reducing Poverty and Income Inequalities: Current Approaches and Islamic Perspective". journal of king Abdulaziz University Islamic Economics 31, n.º 1 (6 de enero de 2018): 93–104. http://dx.doi.org/10.4197/islec.31-1.5.
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The Islamic approach to reducing (income) inequalities and alleviating poverty focuses on the mechanisms historically used and succeeded in reducing inequalities. Both obligatory (zakāh) and voluntary (ṣadaqāt) mechanisms are used to motivate the rich to spend generously on poverty reduction programs. It is an obligation on the rich to pay the compulsory (zakāh) on their wealth but they are also encouraged to spend more above the obligatory sum by way of charity (ṣadaqah). In return, they are promised eternal bliss and everlasting happiness in the life to come. On the other hand, zakāh evasion is considered a punishable crime (in this life and the hereafter) and denying the zakāh altogether is equivalent to rejecting Islam. This belief in reward and punishment plays as a strong incentive and motivation for charitable behavior. Hence, effective collection and utilization of the proceeds from zakāh and ṣadaqāt are the mechanisms advocated by Islam to redistribute wealth and reduce income inequalities.
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KRONEN, JOHN y ERIC REITAN. "Talbott's universalism, divine justice, and the Atonement". Religious Studies 40, n.º 3 (11 de agosto de 2004): 249–68. http://dx.doi.org/10.1017/s0034412504007048.
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Thomas Talbott has argued that the following propositions are inconsistent: (1) it is God's redemptive purpose for the world (and therefore His will) to reconcile all sinners to Himself; (2) it is within God's power to achieve His redemptive purpose for the world; (3) some sinners will never be reconciled to God, and God will therefore either consign them to a place of eternal punishment, from which there will be no hope of escape, or put them out of existence altogether. In this paper we explore two attempts to reconcile (1)–(3) by appealing to divine justice. We argue that both versions fail for the same reason: in order for the appeal to God's justice to effectively reconcile (1)–(3), the demands of God's retributive justice must be taken to be so exacting that they call forth a very strong doctrine of the Atonement. And such a doctrine of the Atonement removes justice as an impediment to saving all.
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Афанасьевский, Вадим Леонидович. "THE GROUNDS OF PUNISHMENT IN THEORETICAL THOUGHT: FROM ANTIQUITY TO THE MIDDLE OF THE SIXTEENTH CENTURY". Vestnik Samarskogo iuridicheskogo instituta, n.º 2(48) (19 de agosto de 2022): 15–22. http://dx.doi.org/10.37523/sui.2022.48.2.002.
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В представленной статье рассматриваются теоретические представления об основаниях феномена наказания в промежуток времени от Ветхого завета до формирования позитивистской методологии середины XIX в. Автор опирается в своем исследовании на трактовку культуры согласно деятельностной концепции, разработанной ростовской философской школой. Культура понимается в качестве совокупности способов жизнедеятельности человека. Исходя из этого наказание можно представить как определенный инструмент реализации индивидами своего права на обеспечение безопасности своей и социума. Автор демонстрирует обоснованность наказания в эпоху Ветхого Завета и Средневековья на Божественной воле. В связи с этим доминировали как виды наказания талион и ордалия. Суд человеческий здесь, следуя закону вечному Бога, наказывает не столько самого преступника, сколько сам акт преступного деяния. В Новое время на сцене социогуманитарной теоретической мысли появляется концепция общественного договора. В связи с этим основания наказания эксплицируются в поле рациональности. Родоначальник теории общественного договора Т. Гоббс показывает детерминацию наказания произволом индивидов. И. Кант и И. Г. Фихте видят это основание в субъективной воле. А Г. В. Ф. Гегель такое основание усматривает в воле объективной. Появление позитивистской методологии О. Конта приводит к революции в понимании оснований социокультурных феноменов. Но это уже предмет новых исследований. The presented article considers the theoretical ideas about the foundations of the phenomenon of punishment in the time interval from the Old Testament to the formation of positivist methodology of the middle of the 19th century. The author relies in his study on the interpretation of culture according to the concept of activity, developed by the Rostov school of philosophy. Culture is understood as a set of ways of human life activity. On this basis, punishment can be presented as a certain tool for individuals to realize their right to ensure the security of their own and society. The author demonstrates the validity of punishment in the Old Testament and Middle Ages on the Divine will. In this connection, the talion and horde of punishment dominated as types of punishment. The human judgment here, following the eternal law of God, punishes not so much the offender himself as the very act of the criminal act. In modern times, the concept of the social contract emerges on the scene of social and humanitarian theoretical thought. On this basis, the grounds of punishment are explicated in the field of rationality. T. Hobbes, the founder of the social contract theory, shows the determination of punishment by the arbitrariness of individuals. I. Kant and J. G. Fichte see this ground in the subjective will. And H.W.F. Hegel sees such a basis in the objective will. With the emergence of the positivist methodology of O. Comte leads to a revolution in the understanding of the foundations of socio-cultural phenomena. But this is already the subject of new research.
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Miller, Taylor-Grey y Derek Haderlie. "Sider’s Puzzle and the Mormon Afterlife". Journal of Analytic Theology 8 (21 de septiembre de 2020): 131–51. http://dx.doi.org/10.12978/jat.2020-8.120817070004.
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There is a puzzle about divine justice stemming from the fact that God seems required to judge on the basis of criteria that are vague. Justice is proportional, however, it seems God violates proportionality by sending those on the borderline of heaven to an eternity in hell. This is Ted Sider’s problem of Hell and Vagueness. On the face of things, this poses a challenge only to a narrow class of classical Christians, those that hold a retributive theory of divine punishment. We show that this puzzle can be extended to the picture of divine judgement and the afterlife found in Mormon theology. This is significant because at first glance, the Mormon picture of the afterlife looks like it fails to co-operate with Sider’s puzzle. In Mormon theology, there are not two afterlife states, but three: a low, a middle, and a high kingdom. There is no afterlife state quite like Hell, and the states that function similarly to Hell aren’t places of eternal suffering. We argue that appearances are misleading. While it may be true that no place in the Mormon afterlife is bad in the sense that its inhabitants suffer eternal bodily harm, it is true that many of the places in the Mormon afterlife are bad in the sense that their inhabitants lack access to significant goods. This allows Sider’s puzzle to re-engage as a puzzle about distributive Justice. After setting out this alternative version of the puzzle, we argue that Mormon theology has sufficient resources to reject proportionality as a constraint on divine judgment by adopting a nuanced version of universalism called escapism.
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Nurhadi, Nurhadi. "Tafsit Tematik Pendidikan Tentang Kelemahan dalam Diri Manusia". MASALIQ 2, n.º 4 (26 de julio de 2022): 572–97. http://dx.doi.org/10.58578/masaliq.v2i4.478.
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Allah swt sent down the Qur'an to be read with full appreciation (Tadabbur), believe in its truth and try to practice it. Al-Qur'an is the source of Islamic teachings related to the totality of human life. The search for the meaning of the scriptures is reflected in various studies, both textually and contextually and even in the form of a synthesis of an academic discipline. Regarding the verse about human weakness, it is found in the suras al-Ma'arij, al-Rum and Yasin. The thematic interpretations are as follows: 1). Al-Ma'arij's interpretation (70): 19-27: Humans are very weak compared to the power of Allah swt, because: (1). Man was created to be grouchy and miserly; (2). Except for those who pray and istiqomah; (3). Also people who like to give sodaqah to beggars and the poor; (4). And those who believe in the reward of good in heaven and evil with the punishment of hell; (5). There are three cures for complaining and miserly diseases: First, maintaining consistency in performing prayers; Second, willing and willing to donate wealth to people in need; Third, believe in and believe in the day of vengeance. 2). Al-Rum (30): 54: As creatures created by Allah swt we should as servants always be grateful and always remember that we will not live forever (eternal) because eternal life is life in the hereafter. 3). Yasin (36): 77: This noble verse in it mentions the doubts of those who deny the resurrection and the answer. Those who deny the resurrection and doubt it. Then Allah changed his situation little by little so that he became a strong figure.
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Parshukova, Nadezhda Alekseievna y Elena Alekseievna Romanova. "«ETERNAL DARKNESS» BY SEBASTIAN BACH: ATONEMENT OR PUNISHMENT? (CONCERNING THE ORIGINS OF THE IDEA OF V. F. ODOEVSKY’S NOVELLA SEBASTIAN BACH)". Russkaya literatura 2 (2023): 79–89. http://dx.doi.org/10.31860/0131-6095-2023-2-79-89.
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The article reinterprets the main idea of V. F. Odoevsky’s novella Sebastian Bach, the fi nal one in the cycle House of Madmen, a project the writer worked on during the 1830s. Later, the stories from this cycle were incorporated into the novel Russian Nights. As a part of the new project, they were edited by the author to meet his current goals. This later edition is generally used by researchers when analyzing the stories about the «genius madmen». The purpose of the article is to return to the author’s original idea and offer a new rendition of the image of Sebastian Bach, as based on the early text (1835).
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Mirza, Sanaa. "The Fall of Man in Shakespeare’s Macbeth Comparing to That in A Creation Story: A Study from Qur’anic Perspective". Journal of Duhok University 23, n.º 2 (19 de diciembre de 2020): 1–16. http://dx.doi.org/10.26682/hjuod.2020.23.2.1.
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Inspired and motivated by our conviction that “Shakespeare is a gift of Heaven to all of Mankind, for every creed, in every age" (Lings, 1998, 12), this research aims at studying William Shakespeare’s Macbeth from a Qur’anic perspective instead of a biblical one, as has usually been done so far. The study utilizes Islamic pedagogy to examine Macbeth, a European masterpiece, hypothesizing that Islam offers a uniquely different view of the world from that of the European one. For its textual analysis, the study relies on verses translated from the Noble Qur’an as well as Hadiths (the prophet’s traditions) from Sunnah, in addition to the text of Macbeth. The axiomatic question that is raised here is whether or not we have the right to categorize Shakespeare's Macbeth into “sacred art”. The study answers positively to this question since the thematic framework of the play revolves around “the essence of religion” (Lings, 1998, 12). The study attempts to analyze and compare the fall of man in Shakespeare’s Macbeth to that in the story of man’s creation from Qur’anic perspective according to five axes. The first axis is about the temptation of the evil power in both stories, Adam’s creation in Quran and Shakespeare’s Macbeth. The second axis examines the role of Hawaa (Eve) and Lady Macbeth as temptresses. The third axis is about the feeling of remorse for the evil actions that they take and the punishment of God. The fourth axis presents a study of the nature of some encounters between humanity and evil forces. The fifth axis presents a brief study of the types of human soul (Nafs) from Quranic perspective to diagnose the role of the soul in determining the characteristics of each personality. Yet, the study concludes that Shakespeare presents Macbeth with a narrow perspective to represent only the inherent weakness of humanity in the face of evil forces, ignoring his charitable nature to encounter evil forces, and his fall is cursed eternally because of his insistence on evil; while Adam (peace be upon him) represents humanity in all of his conditions, and his fall is not eternal because of his remorse and repentance.
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Marichalar, Pascal. "How to Judge Safety Crime: Lessons From the Eternit Asbestos Maxi-Trials". NEW SOLUTIONS: A Journal of Environmental and Occupational Health Policy 29, n.º 2 (24 de mayo de 2019): 205–23. http://dx.doi.org/10.1177/1048291119852420.
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When it comes to occupational injury, disease, and fatalities, criminal prosecution and punishment is the exception. This paper focuses on three loopholes in legal strategy that make it difficult for determined social movements and committed prosecutors to secure conviction against corporate executives: they are the notions (1) that “modern” industrial risk is by essence impersonal and diluted, making the assignment of individual responsibility difficult or impossible, (2) that industrial hazard is foreign to any notion of intention, fault or responsibility, (3) that the certainty of the causal link between exposure and damages must be established for each victim on a purely individual, rather than statistical, basis. I describe how Italian prosecutors sought to circumvent these loopholes in the Eternit asbestos maxi-trials. Although there appear to be solid legal workarounds for the first and second loophole, the third one remains problematic, calling for urgent political and legal imagination.
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Zangane-tabar, Sajad, Ghorban Elmi y Jafar Shanazari. "Principles of Christian Theology in Augustine’s Perspective with An Attitude to the Divine Justice". Journal of Politics and Law 9, n.º 5 (29 de junio de 2016): 183. http://dx.doi.org/10.5539/jpl.v9n5p183.
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Faith had a special place in the thought of Augustine, so that it should be considered essential as a starting point in the process of human purification. In this opinion, our knowledge to the seen and believable affairs would be the thoughts and faith respectively. This approch stated about the role of faith in the understanding that revelation invites us to believe and we cannot understand as long as we don’t believe. The Greek ideas have been used during Fathers period and its subject matter emphasized that there is a great and infinite God. The concept of God in Greek philosophy was close to the God of the Bible in some ways. Justin martyr confirmed that the Christian faith is the only valid and useful philosophy. More righteous God should be inclusive to the extent of justice’s concept. God worship must be a responsibility not just for the chosen nation, but other people also worship him. Augustine and holy texts considered attributes to God such as infinite, substantive, creative, love, goodness, justice, almighty, creator, eternal and penetrating. Augustine knew the God's righteousness attribute eternal and said about God that he is an eternal and immutable truth that is present in our minds and he agreed the formal theory of three hypostases (God, Christ or the Logos and the Holy Spirit). He was one of the greatest Christian theorist of the Trinity; the only real God has been formed from three persons under the names of Father, Son and the Holy Spirit in his view. The most important attribute of God is unity. The doctrine of grace is as the basic Christian concepts. Paul knew the grace implies on the act of mercy of God and also a major factor for salvation. Augustine knew the first humanity's sin great and unjust somehow our minds are unable to understand the damages caused by it. No one are known to be exempted of this just and true punishment unless, free mercy and grace of God release him. Religious reformation motion also questioned the authoritarianism in religious life and its emphasis on the personal aspect of faith that played a role in the transition from the medieval world to the modern era. The impact of Christian classical teachings and the ideas of Augustine was undeniable on the development of Christian theology.