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Christian tradition from the New Testament have come to a range of conclusions about the permissibility and social value of capital punishment. [14] While some Christians hold the view that a strict reading of certain texts [15] forbids executions, other Christians point to various verses in the New Testament which seem to endorse the ...
Capital punishment in the Bible refers to instances in the Bible where death is called for as a punishment and also instances where it is proscribed or prohibited. A case against capital punishment can be made from John 8, where Jesus speaks words that can be construed as condemning the practice. [ 1 ]
The early Christian perspectives on slavery were formed in the contexts of Christianity's roots in Judaism, and they were also shaped by the wider culture of the Roman Empire. Both the Old and New Testaments recognize the existence of the institution of slavery. The earliest surviving Christian teachings about slavery are from Paul the Apostle.
The nuances in the views of "hell" held by different Protestant denominations, both in relation to Hades (i.e., the abode of the dead) and Gehenna (i.e., the destination of the wicked), are largely a function of the varying Protestant views on the intermediate state between death and resurrection; and different views on the immortality of the ...
Defense against the criminal – Capital punishment is an effective way of preventing the wrongdoer from committing future crimes and protecting society from him. Deterrence – Executions may create a sense of horror that would prevent others from being tempted to commit similar crimes. Retribution – Guilt calls for punishment. The graver ...
Christian mortalism stands in contrast with the traditional Christian belief that the souls of the dead immediately go to heaven, or hell, or (in Catholicism) purgatory. Christian mortalism has been taught by several theologians and church organizations throughout history while also facing opposition from aspects of Christian organized religion .
The key difference here is that for Anselm, satisfaction is an alternative to punishment, "it is necessary either that the honor taken away be repaid, or else that punishment follow." [2] By Christ satisfying our debt of honor to God, we avoid punishment. In Calvinist penal substitution, it is the punishment which satisfies the demands of justice.
The governmental view is very similar to the satisfaction view and the penal substitution view, in that all three views see Christ as satisfying God's requirement for the punishment of sin. However, the governmental view disagrees with the other two in that it does not affirm that Christ endured the precise punishment that sin deserves or paid ...