The Central Place That The Cross Is Not Only A Case Of Celestial Equity

“Who so sheddeth man’s blood, by man shall his blood be shed.” (Genesis 9:6) There is an ancient tradition going back to biblical times that a fitting punishment for murder is the execution of the murderer. In this paper I will critically explain Pojman 's “Defense of the Death Penalty”. I will go over what his opinion on the death penalty and the deontologists and consequentialists point of views.

Forgiveness is not just practiced by saints and not only benefits its recipients but have strong connection with person’s physical, mental and spiritual health. It plays a great role in the health of families, communities and nations. Forgiveness provides common ground for love, acceptance, harmony and true happiness Most spiritual and religious leaders of the world will agree that forgiveness of oneself and others is one way to clear the mind, heart and soul and may result in a feeling of increased peace and happiness.

It is also vital to look at Wilson’s view on the practice of forgiveness and how if an individual decides to ignore it, it can place a road block in their process of change. She believes that God speaks about forgiveness for the following reasons:” (1) we are all sinners with whom to relate so we’ll need to become skillful forgivers (2) God makes forgiveness a centerpiece of our healing process because living in un-forgiveness is so much worse (Wilson, 2001).

This paper will address God, Humanity, Jesus, Restoration, Analysis and Reflection. The debate, research, questions, and conclusions of the existence of God has been happening for thousands of years. Great minds have pondered Him and His Word, the Bible. There have been different opinions and worldviews about God, His Son Jesus Christ and Heaven. Not everyone agrees on any particular view. Humanity has never been the same since the Fall in the Garden of Eden. Some love, some hate. Others are kind, others kill. Jesus was sent to restore mankind’s relationship with God. To be the perfect sacrificial lamb in order for humankind to be saved and spend eternity in Heaven with God. The only way to achieve peace in the

In today’s society, where human rights and human life are supposed to be valued, “responding to one killing with another killing” is not an effective way to deal with the situation (source F). The kind of mentality and consequences capital punishment promotes, provides only revenge, and not justice. This compensation is not beneficial to anyone, because it makes the victim as cruel as the criminal and originates from violence. The Christian Doctrine does not support the capital punishment, and “with other forms of punishment available, the USCCB argues, capital punishment is not an effective cure for society’s greatest ills and crimes” (source E). This type of punishment has no place in modern society, because we are not barbarians, and have less cruel ways of dealing with criminals.

In the book Rediscovering the Power of Repentance and Forgiveness, Dr. Leah Coulter seeks to challenge the conventional Christian approach to forgiveness. Conventional Christianity approaches forgiveness as a Christian duty, and, in many ways, this has been unfair to the victims who have almost been condemned for seeking justice rather than simply forgetting. She asks, "From an all too common Christian view, why must the weight and responsibility of forgiveness be placed on the sinned-against instead of the sinner's repentance?" (Coulter). Therefore, she focuses extensively on the idea of repentance and the duty of the sinner to repent. However, that is not to suggest that Coulter abandons the idea that forgiveness is a Christian imperative, but she attempts to place it within its Jewish context, and demonstrate how other facets of historical Judaism inform the practice of forgiveness and repentance.

Evidence of religious authority is observable in the Roman Catholic Church’s “notion that doing penance contributed to one’s salvation” (Goff & Harvey, 2004, p. 10). This notion furnished the Catholic Church with authority over its congregation. In fact, it was the Catholic Church’s clergy that administered confessionals as well as assigned tasks to invalidate the consequences of the confessed

Within the Old Testament, God commanded the use of the death penalty for specific crimes ranging from murder to blasphemy. “Whoever strikes a man so that he dies shall be put to death” (Exodus 21:12, English Standard Version). In contrast, the New Testament shifts the focus of capital punishment towards Jesus and his example

We often seek to “do unto others which is done to us”. The concept of revenge is directly mirrored in our prison system. Once someone commits a crime, they are then, through the 7th Amendment of the United States Bill of Rights, subject to go to trial before a jury. If a jury of the defendant’s “peers” then deems the appropriate punishment for the crime that they are being tried for. The evocation of the death penalty grew very controversial mostly due to that reason. Essentially what was implied is that a human’s life is put into the hands of total strangers who in most cases are only knowledgeable of a minimal section of that person’s life and character. In an editorial research report on the death penalty, written in 1963, Jeanne Kuebler includes a quote by A. Francart on the appeal of capital punishment. “Capital punishment, its opponents insist, is revenge, not deterrence or protection, and as such lessens reverence for the sacredness of human life. ‘The lesson the scaffold always provides,’ Francart wrote, ‘is that human life ceases to be sacred when it is considered useful to suppress it…’” (Kuebler). A key point that Francart makes in his quote is the idea of revenge. Our society views revenge as a readily available convention to utilize whenever they see fit. Revenge, in its simplest form, deals with the notion that we all must become equal. In the ancient Code of Hammurabi this concept is referred to as “An Eye for

Hauerwas believes that these punishments do not make Christianity stand out. It’s not the Christian way of punishing. By punishing, Christians are following law order not the Christian moral sense. If you’re going to follow Christianity, you’re not going to follow a philosophical justification. Rather,

Asking for forgiveness and forgiving to many is the hardest thing to do but we must remember in the book of Matthew (18:21-22) Peter said to the Lord: “Lord if another member of the church sins against me, how often should I forgive? As many as seven times?” Jesus said to him, “Not seven times, but, I tell you, seventy-seven times.” In this paper, the chosen case study will give the reader a better understanding of what forgiveness is to Jesus. Forgiveness is a big part of the Bible and if Jesus forgives us of our sins we too must learn to be as forgiving as him.

The death penalty has been present, in one way or another, for virtually as long as human civilization has existed. The reasons why are apparent; it is intrinsically logical to human beings that a person who takes the life of another should also be killed. This philosophy is exemplified in the famous Biblical passage, "An eye for an eye, and a tooth for a tooth." However, in light of recent research into ethics, criminology and the justice system, the time has come for us to re-examine our ageless paradigm of revenge.

During the course one’s life, one will encounter situations in which one strongly feels a particular way despite a lack of evidence. Often, the strength of such convictions will lead one to act rashly, projecting one’s views onto others due to one’s emotional state. This rashness can lead to one making decisions that will harm both oneself and those around one. The rifts that are created as a result of such difficulties can lead to tension and differences between individuals for years to come. More often than not, one must find a way to be forgiven for what one has done, as only then can one obtain peace with others and oneself. In Ian McEwan’s Atonement, Briony Tallis’s struggle on her path to understanding and correcting an injustice demonstrates the manner in which one can be forgiven, showing that in order to achieve forgiveness one must take the path to righting one’s wrongdoings and admitting the truth of one’s situation.

Furthermore, if you cannot have ethics without God, which one of God’s teachings should be following. Should the teachings in the old testament championing an “eye for an eye” be tossed aside in favour of the new testament teaching of us to “turn the other cheek”. If God’s will is good, then it is both morally right to exact revenge, as well as demonstrate forgiveness to an injustice. I argue that this argument challenges the premise that God is omniscient as in the old testament, God commands and permits one act, and in the new testament contradicts and supports an entirely different act. If we follow the DCT and assume that as God’s will is good then both commands are correct, then it is up to the individual to decide which moral action to take. If such freedom is possible in making moral decisions, then divine command may not always be needed to satisfy our moral duties.

During biblical times crime not only affected society, but it was believed to have also been directed towards God himself. The Bible is the oldest book to reference with many directives to living life peacefully and without revenge. As retribution is considered a form of punishment, if not the first, the Bible itself explains that the punishment should not exceed the crime. Matthew 5:38 states, “You have heard that it has been said, eye for eye and tooth for tooth”. This passage is meant as a way to explain that the punishment should fit the crime. As a member of society, the offender was punished equally as brutal as the crime