Gotowe bibliografie tematyczne / Eternal punishments

Gotowa bibliografia na temat „Eternal punishments”

Autor: Grafiati
Data publikacji: 26 lipca 2024
Data aktualizacji: 27 lipca 2024

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Artykuły w czasopismach na temat "Eternal punishments"

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Kibalnik, Alexei, Pavel Volosyuk i Rustam Abdulgaziev. "Research of Criminal Punishment in Russian Dissertation Theses: Key Trends in 2010-2019". Russian Journal of Criminology 13, nr 5 (31.10.2019): 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 (grudzień 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, i Stacey Hibbs. "VIRTUE, NATURAL LAW, AND SUPERNATURAL SOLICITATION: A THOMISTIC READING OF SHAKESPEARE'S MACBETH". Religion and the Arts 5, nr 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, nr 4 (13.03.2023): 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, nr 4 (20.08.2016): 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, nr 4 (1.10.2022): 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, nr 4 (12.09.1999): 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, i Zongmei Fu. "An Archetypal Analysis of the Queen Mother of the West in Chinese Mythology". Folklore: Electronic Journal of Folklore 92 (kwiecień 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, nr 2 (kwiecień 2009): 307–31. http://dx.doi.org/10.1080/09608780902761695.

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Krasheninnikova, Nina A., i Elena N. Trikoz. "Criminal protection of women’s rights in India: History and modernity". Vestnik of Saint Petersburg University. Law 13, nr 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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Rozprawy doktorskie na temat "Eternal punishments"

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Biggers, Paul M. "The New Testament doctrine of eternal punishment". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Sundberg, Steven T. "A biblical development of the doctrine of eternal, conscious torment". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Rode, Tom. "Jonathan Edwards' doctrine of eternal punishment and its importance for today". Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Eckhart, Don Elijah. "A Resource for Christians to Consider God's Potential Purposes for Eternal Punishment". Ashland Theological Seminary / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=atssem1606935986129324.

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Bawulski, Shawn. "The fire that reconciles : theological reflections on the doctrine of eternal punishment, with special consideration of annihilationism and traditionalism". Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/3115.

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This study enters into the dialog within Christian theology between annihilationism and traditionalism on the nature of eternal punishment. The positions and issues within the topic will be examined theologically and analyzed doctrinally. In my first chapter I will summarize the views and arguments in the debate, establish operating definitions, address preliminary issues, and provide some historical context. I will establish a thesis agenda with dual aspects: negatively, to examine and critique annihilationism on theological grounds, and positively to offer arguments for a modified traditionalism. Chapters two, three, and four primarily serve the negative purpose. Chapter two critically considers annihilationism on exegetical and hermeneutical issues, concluding that the view is inferior to traditionalism. Chapter three examines annihilationism for consistency with other areas of Christian theology, concluding that the view generates major theological problems in Christology. Chapter four considers both annihilationism and traditionalism regarding the disproportionality problem of hell, concluding that annihilationism and two types of traditionalism can resolve the problem but of these three only one sort of traditionalism can do so whilst also satisfying other important theological criteria. Regarding the negative aspect of the thesis, I conclude that the severe theological problems in annihilationism constitute sufficient reason to reject the view. In chapter five I accomplish the positive aspect of this thesis, offering six criteria of success for any view of eternal punishment. I then provide detailed argumentation for a modified traditionalism called reconciliationism, concluding it best meets these criteria and is the most theologically and exegetically satisfying view on offer. In the concluding chapter I state this thesis' contributions, suggest several areas for further research, and offer some implications for pastoral theology. I finally conclude that annihilationism has seemingly insurmountable theological problems, but a modified traditionalism can succeed as a doctrine of hell.
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Costa, Flávio Antônio Alves da. "A Igreja Presbiteriana Conservadora do Brasil: uma questão doutrinária". Universidade Presbiteriana Mackenzie, 2007. http://tede.mackenzie.br/jspui/handle/tede/2472.

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Made available in DSpace on 2016-03-15T19:48:36Z (GMT). No. of bitstreams: 1 Flavio Antonio Alves da Costa.pdf: 1422026 bytes, checksum: 4ee98149d64f4898521b8594811b988a (MD5) Previous issue date: 2007-06-19
Instituto Presbiteriano Mackenzie
The imolantation of the Protestantism, particularly of the Presbyterianism, in Brazil began in 1859, with the work of the Presbyterian missionary Rev. Ashbel Green Simonton. At that time, even though the Roman Catholicism was disorganized and almost abandoned by the Roman Catholicism, it was powerful. The Presbyterian Mission started to be an option for the natives in Brazil. The Presbyterianism, in its long implantation process, development and structuring, was marked by successes and internal schisms. In 1888, the Presbyterianism became administratively independent, giving origin to the Presbyterian Church of Brazil. However, the Presbyterianism did not remain as a homogeneous Protestant movement. In 1903 the first schism appears in the Brazilian national environment, giving rise to the Independent Presbyterian Church of Brazil. Some years later, more precisely thirty seven years, a theological debate arouse inside of that church, which represented tendencies already existent. The essential issue that starts the rupture is The Doctrine of the Endless Punishment. Besides the above essential issue, this paper will present other aspects that indirectly contributed for the organization of the Conservative Presbyterian Church of Brazil; and as that Church consolidated herself in the national Protestantism environment.
A implantação do Protestantismo, particularmente do Presbiterianismo, em nossa Pátria foi iniciada pelo missionário Rev. Ashbel Green Simonton no ano de 1859. No quadro existente do século XIX, ainda que o Catolicismo romano estivesse desorganizado e quase na condição de abandono na Sé Romana, mesmo assim era a maior força religiosa. O Presbiterianismo de missão passa a ser um contraponto de opção para os patrícios. A trajetória do Presbiterianismo, no seu longo processo de implantação, desenvolvimento e estruturação, é marcada por sucessos e rupturas internas. Em 1888, o Presbiterianismo torna-se autônomo administrativamente, dando origem a Igreja Presbiteriana do Brasil. Contudo, o Presbiterianismo não se mantém como um movimento protestante homogêneo. Em 1903, ocorre o primeiro cisma e assim surge, no cenário nacional brasileiro, a Igreja Presbiteriana Independente do Brasil. Passados alguns anos, mais precisamente trinta e sete anos, é deflagrado um debate teológico dentro daquela igreja. Os debates representam as tendências e as correntes já existentes ali. O elemento que desencadeia a ruptura é a chamada doutrina das Penas Eternas . Além da pedra de toque apresentada acima, a presente dissertação apresentará outros aspectos que indiretamente contribuíram para a organização da Igreja Presbiteriana Conservadora do Brasil; e como esta Igreja se consolidou no cenário do Protestantismo nacional.
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Garcez, Robson do Boa Morte. "Origem da Igreja Cristã de São Paulo e a contribuição de alguns de seus membros para a formação da FFLCH/USP: uma expressão da liberdade religiosa". Universidade Presbiteriana Mackenzie, 2007. http://tede.mackenzie.br/jspui/handle/tede/2487.

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Made available in DSpace on 2016-03-15T19:48:43Z (GMT). No. of bitstreams: 1 Robson do Boa Morte Garcez.pdf: 1378287 bytes, checksum: 1f00e34724f63db4d5b8f50b63ce883e (MD5) Previous issue date: 2007-09-12
The implantation of the Presbyterianism in Brazil began in 1859 with the arrival of the Presbyterian missionary Rev. Ashbel Green Simonton. The Presbyterianism, in its long implantation process, development and structuring, was marked by successes and internal schisms. In 1903 the first schism appears in the Brazilian national environment, giving rise to the Independent Presbyterian Church of Brazil. Some years later, more precisely thirty seven years, a theological debate arouse inside that church, which represented tendencies that already existed. The essential issue that starts the rupture is The Doctrine of the Endless Punishment." Besides the above essential issue, this paper will present other aspects that indirectly contributed for the organization of the Igreja Cristã de São Paulo; at the same time, it intends to demonstrate the contribution of ICSP members for the Education and Teaching at São Paulo State University.
Implantado no Brasil em 1859, com a chegada de Ashbell Green Simonton, o Presbiterianismo, em sua histórica trajetória, passou por embates internos que não o fizeram soçobrar. Em 1903, um primeiro cisma fez surgir a Igreja Presbiteriana Independente do Brasil, que saía da Igreja Presbiteriana do Brasil (Egreja Presbyteriana do Brasil). No final da década de 30 do século passado, um novo conflito, de ordem teológica, abalava o presbiterianismo nacional, dentro da IPIB. Desta feita, seu objeto e seus debates se centravam na doutrina das Penas Eternas , o que desembocaria, em fevereiro de 1942, em uma nova ruptura. No grupo de membros que agora deixava a IPIB havia duas facções: uma conservadora outra modernista ou liberal. Estes se organizaram a Igreja Cristã de São Paulo, de membresia intelectualizada e piedosa; aqueles formaram a Igreja Presbiteriana Conservadora do Brasil, naturalmente de cunho ortodoxo. Esta dissertação, após estudar estes atos e fatos, também trata da contribuição de alguns membros da ICSP à educação e cultura, especialmente como professores da Universidade de São Paulo.
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Książki na temat "Eternal punishments"

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Keller, Brian R. Heaven and hell: Eternal life, eternal punishment. Milwaukee, Wis: Northwestern Pub. House, 2007.

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1831-1903, Farrar Frederic William, red. Reply to Archdeacon Farrar's excursus in eternal hope. Montreal: Dawson Bros., 1987.

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Cho, Dongsun. St. Augustine's doctrine of eternal punishment: His biblical and theological argument. Lewiston, N.Y: Edwin Mellen Press, 2010.

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St. Augustine's doctrine of eternal punishment: His biblical and theological argument. Lewiston, N.Y: Edwin Mellen Press, 2010.

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Gillihan, Charles. Hell No!: A fundamentalist preacher rejects eternal torment. Santa Barbara, Calif.: Praeger, 2011.

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Farrar, F. W. Eternal hope: Five sermons preached in Westminster Abbey November and December, 1877. London: Macmillan, 1989.

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Guerra, Enrica. Una eterna condanna: La figura del carnefice nella società italiana tardomedievale. Milano: F. Angeli, 2003.

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Pink, Arthur W. Eternal Punishment. Bottom of the Hill Publishing, 2011.

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Pink, A. W. Eternal Punishment. Independently Published, 2019.

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Amidi, Bahman. Eternal Tea of Punishment. Lulu Press, Inc., 2010.

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Części książek na temat "Eternal punishments"

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Lodge, Paul. "Eternal Punishment, Universal Salvation and Pragmatic Theology in Leibniz". W Tercentenary Essays on the Philosophy and Science of Leibniz, 301–24. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-38830-4_13.

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Bradley, Matthew. "After Eternal Punishment: ‘Fin de Siècle’ as Literary Eschatology". W Conflict and Difference in Nineteenth-Century Literature, 228–39. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230277212_16.

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Visala, Aku. "Bound Choice and the Mystery of Eternal Punishment – A Trilemma for Monergistic Accounts of Grace". W Theological Perspectives on Free Will, 152–70. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003306191-11.

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Cabal Guarro, Miquel. "More Than a Century of Dostoevsky in Catalan". W Translating Russian Literature in the Global Context, 25–44. Cambridge, UK: Open Book Publishers, 2024. http://dx.doi.org/10.11647/obp.0340.02.

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This essay explores the factors that shaped the introduction and dissemination of Dostoevsky’s works in the Catalan cultural sphere, focussing on several different stages of the author’s translations into Catalan. In the late 1800s, Russian literature was largely unknown in Catalonia; interest grew due to the public’s fascination with Russian political movements and the fin de siècle avant-garde, as well as the agitational political climate in Spain. The Catalan intelligentsia typically accessed new aesthetic forms through French publications, including Russian literature: the first translations from Russian to Catalan were thus made through French. However, surprisingly, Dostoevsky’s works entered the Catalan literary world through German translations, with his first translator, Juli Gay, using German texts as source material for his Catalan versions of ‘An Honest Thief’ and ‘The Landlady’ in 1892. This resulted in less stylistic distortion from the original than in other language versions translated from French. In the early 1900s, other works by Dostoevsky were translated into Catalan using French pivot texts; the first direct translations were published in 1929, namely Crime and Punishment by Andreu Nin and The Eternal Husband by Francesc Payarols, two of the most prominent names in Russian-Catalan translation history. During Franco’s dictatorship, literature and cultural expressions in Catalan were banned, reducing new translations. In recent decades, the number and quality of direct translations of Dostoevsky into Catalan have grown, though some major works still await translation.
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O'Daly, Gerard. "Final Destinations". W Augustine's City of God, 225–65. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198841241.003.0010.

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This chapter discusses the themes of Books 19–22, which focus on the ends of life (in the sense both of overriding values and of final states) in philosophy and in Christian biblically determined belief. The principal themes discussed are: the concept of hierarchical degrees of peace and order; the question of the realization of justice and virtue in earthly historical societies; the definition, in dialogue with Cicero, of the res publica (state); the appropriate behaviour of Christians in the Roman state; God’s last judgement, and the biblical evidence for the doctrines of afterlife rewards and punishments; the plausibility of eternal bodily punishment; bodily resurrection, and Platonist objections to it; the eternal bliss of those humans who are predestined to be saved; what ‘seeing God’ might mean.
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Henning, Meghan R. "Gendered Bodies, Social Identities, and the Susceptibility to Sin". W Hell Hath No Fury, 50–80. Yale University Press, 2021. http://dx.doi.org/10.12987/yale/9780300223118.003.0003.

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Chapter 2 analyses the specific sins and punishments attributed to female and male bodies in early Christian apocalypses, highlighting how one’s eternal fate depended upon his or her ability to perform a socially scripted gender identity. It demonstrates that the earliest tours of hell organized their sins and punishments around Roman notions of the household, and later Christians expanded and reorganized the list of sins that were punished according to shifting notions of gender, the body, and social roles. This chapter also studies changes in the early Christian expectations of men and women that differ based on the historical context of the apocalyptic authors. For instance, in the earlier apocalypses mothers and fathers are both held accountable for abortion and infant exposure, whereas later texts only punish women for these practices.
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Bernstein, Alan E. "Calibrated Justice and Purgatorial Fire". W Hell and Its Rivals. Cornell University Press, 2017. http://dx.doi.org/10.7591/cornell/9781501707803.003.0005.

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This chapter examines the concept of purgatory. A temporary, therapeutic system of punishment after death that progressively cleanses sinners and thereby permits them to enter heaven did not come to be called purgatory for many centuries. According to Jacques Le Goff, there were two dramatically different phases in this development. First, he says, is a perception that suffering for those who die with only slight sins will cleanse them through punishments that are “purgatorial.” The adjective “purgatorial” describes certain pains—such as purgatorial fire—that remove the last imperfections from a saved soul needing only slight amendment before admission to heaven. Then, around 1170, thinkers began to conceive of purgatory as a place, considered as a proper noun, with a name of its own (purgatorium in Latin), occupying a demarcated, physical space between hell and heaven. Repentance remains the decisive factor between the purgatorial and the eternal fires.
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Kadivar, Mohsen. "Women’s Rights in the Hereafter: A Qur’anic Theological Study". W Human Rights and Reformist Islam, 305–30. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474449304.003.0012.

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Will women and men have equal rights in the Hereafter or will gender-based difference or discrimination continue in the mould of desert-based justice (al-‘idala-a-istihqaqiyya)? Is gender a factor in the rewards and punishments of the eternal life in the Hereafter or do faith and righteous deeds set the eternal path without regard to gender? Does Divine grace apply equally to men and women or do men enjoy more of it because of what they intrinsically deserve? Are heavenly blessings and the material and spiritual pleasures of those who have prospered given equally to men and women, or does heaven have a masculine visage and have its blessings and pleasures been based on the tastes and leanings of men, and women are to follow men in second place in relation to what they receive of God’s Grace? This chapter seeks answers to such questions, and to determine and describe the place and situation of women in the Hereafter from an Islamic point of view and to explain the role of gender in resurrection.
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"On Eternal Punishment". W Dialogues of Maximus and Themistius, 387–92. BRILL, 2016. http://dx.doi.org/10.1163/9789004321434_056.

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"11. Publicly Accessible Criminal Records and Punishment Theory". W The Eternal Criminal Record, 209–24. Harvard University Press, 2015. http://dx.doi.org/10.4159/harvard.9780674735842.c15.

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Streszczenia konferencji na temat "Eternal punishments"

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Jia, Adele L., Rameez Rahman, Tamas Vinko, Johan A. Pouwelse i Dick H. J. Epema. "Fast download but eternal seeding: The reward and punishment of Sharing Ratio Enforcement". W 2011 IEEE International Conference on Peer-to-Peer Computing (P2P). IEEE, 2011. http://dx.doi.org/10.1109/p2p.2011.6038746.

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