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Dulles argues that the Church teaches that punishments, including the death penalty, may be levied for four reasons: [22] Rehabilitation – The sentence of death can and sometimes does move the condemned person to repentance and conversion. The death penalty may be a way of achieving the criminal's reconciliation with God.
Because Feeneyism denies that non-Catholics can go to heaven, and because it opposes the doctrines of baptism of desire and baptism of blood, Feeneyism is considered a heresy by the Catholic Church. [1] [2] [3] In 1949, the Supreme Congregation of the Holy Office produced a document to correct the errors of Feeney's interpretation. The document ...
The "originating" minister of the sacrament is a validly consecrated bishop; if a priest (a "presbyter") confers the sacrament – as is done ordinarily in the Eastern Churches and in special cases (such as the baptism of an adult or in danger of the death of a young child) in the Latin Church (CCC 1312–1313) – the link with the higher ...
The Catechism of the Catholic Church proclaims that "in the light of the Gospel" the death penalty is "an attack on the inviolability and dignity of the person". [92] Pope Francis has also proclaimed that life imprisonment is a form of torture and "a hidden [form of the] death penalty". [93]
The paragraph dealing with the death penalty (2267) was revised again by Pope Francis in 2018. The text previously stated (1997): [ 29 ] Assuming that the guilty party's identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way ...
The Catholic Church holds that rebaptism is not possible: 1272. Incorporated into Christ by Baptism, the person baptized is configured to Christ. Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. No sin can erase this mark, even if sin prevents Baptism from bearing the fruits of salvation ...
The death penalty is sought in only a fraction of murder cases, and it is often doled out capriciously. The National Academy of Sciences concludes that its role as a deterrent is ambiguous.
Hence Christ's death is substitutionary; he pays the honour to the Father instead of our paying. Penal substitution differs in that it sees Christ's death not as repaying God for lost honour but rather paying the penalty of death that had always been the moral consequence for sin (e.g., Genesis 2:17; Romans 6:23).