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Essays on what religion says about the death penalty
Religion and the death penalty essay
Death Penalty In The Bible
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Major world religions have assorted stands on the ethics and morality of the death penalty. These perspectives are mainly based on the religious teachings from religious books, such as the Quran and the bible, which has various incidences of offenders being publicly executed. As indicated in the Hebrew bible, which is the source for the Old Testament, there are various crimes that should receive the death penalty as retribution. These Jewish laws were considered to be divine as they formed a core part of the covenant between Yahweh (their creator) and the children of Israel. The Christians did not revise the bible when they adopted the Hebrew bible as their tenet. Neither Christians as the body nor Christ as the messiah redacted or revised the laws since they edited the Jewish divine law texts.
In the Old Testament, the crimes that merited capital punishment were mostly the criminal activities against God, and to a lesser extent, the sexual transgressions. Important to note is that the Old Testament does not refer to child abuse or rape as sexual transgressions. They viewed masturbation and adultery as the worst form of capital crimes owing to the reason that it challenged the moral issues. In fact, Christians believe that disobeying God’s command was a form of a special capital crime. An example is the punishment that God gave to Lot’s wife when she looked back when escaping from the destruction of Sodom and Gomorrah. God turned her into a pillar of salt. As well, Onan was also slain for his wickedness. When Er, his elder brother died, Onan was required to perform his brother’s duty by siring children. Rather than impregnating her, he spilled his semen on the ground because he knew that any child born of his brother’s wife wou...
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...nquest, exile, and return. Downers
Grove, IL: InterVarsity Press.
Mandery, E. J., & Mandery, E. J. (2011). Capital punishment in America: A balanced examination. Sudbury, MA: Jones & Bartlett Learning.
Polhill, J. B. (1999). Paul and his letters. Nashville, TN: Broadman & Holman.
Recinella, D. S. (2004). The biblical truth about America's death penalty. Boston, MA:
Northeastern Univ. Press.
Rendell, R. (2000). The epistle of Paul the Apostle to the Romans: Authorized King James version. New York, NY: Grove Press.
Rogerson, J. W., & Carroll, R. M. D. (2004). Theory and practice in Old Testament ethics. London: T & T Clark International.
Simon, R. J., & Blaskovich, D. A. (2007). A comparative analysis of capital punishment: Statutes, policies, frequencies, and public attitudes the world over. Lanham, MD: Lexington Books.
In the Hebrew Bible, adultery is considered a capital crime, punishable by the population stoning the adulterous wife and her lover to death. Deut. 22:20 commands this communal punishment in order to “sweep away evil from Israel.” The question remains as to why this crime was considered to be such a transgression. Several explanations exist to account for the seriousness of the crime.
The use of doubles is prevalent in the writing of Fyodor Dostoyevsky. He uses this device to force comparison and discernment between characters and modes of behavior. In Crime and Punishment, the character Svidrigaylov serves as a dark double to Raskolnikov. While both are tainted by the sin of their crimes, the latter finds redemption, while the former find only despair and suicide. This pair of criminals closely parallels another famous set of doubles: the apostles Peter and Judas. Although each member of these two pairs commits the same crime as his double, only one finds redemption. Dostoyevsky's text and the gospel accounts indicate that humility and self-effacement are the key elements of salvation.
1985. “The Logic of Sacrifice” in Anthropological Approaches to the Old Testament. Ed., Bernhard Lane.
Judaism vs. Christianity Judaism and Christianity developed on the basis obeying God, on adherence to his rules and intentions and their faithful fulfillment. Since the fulfillment of God’s will is a duty of a Jewish or Christian person, both religions fall into the rule-deontological category. In Judaism, God is seen as having a contractual relationship with the Jewish people where they must obey his holy laws in return for their status of the chosen people. God rewards or punishes Jewish people based on whether they obey or disobey his will. In parts of the Old Testament, however, God does show mercy or forgiveness, and in later interpretations God’s laws such as the Ten Commandments are followed not only out of loyalty to God but also because of their high moral character.
In the New Testament the right of the State to put criminals to death seems to be taken for granted. Jesus himself refrains from using violence. He rebukes his disciples for wishing to call down fire from heaven to punish the Samaritans for their lack of hospitality (Luke 9:55). Later he admonishes Peter to put his sword in the scabbard rather than resist arrest (Matthew 26:52). At no point, however, does Jesus deny that the State has authority to exact capital punishment. In his debates with the Pharisees, Jesus cites with approval the apparently harsh commandment, "He who speaks evil of father or mother, let him surely die" (Matthew 15:4; Mark 7:10, referring to Exodus 2l:17; cf. Leviticus 20:9). When Pilate calls attention to his authority to crucify him, Jesus points out that Pilate's power comes to him from above-that is to say, from God (John 19:11).
Capital Punishment was an important part of the justice system of Old Testament Israel. At this time, the Christian ethic towards Capital Punishment was that it was right. Death was the result of people committing serious civil crimes like murder and rape. This was also in place for crimes against God’s sanctity, like false prophecy and witchcraft. There were procedures that were put in place to stop Capital Punishment and God occasionally spared lives of people whose behaviours would have meant death.
The Catechism thus gives three purposes of punishment: defending public order, protecting people, and moral change in the criminal. & nbsp ; Paragraph 2267 reminds us that "the traditional teaching of the church does not exclude recourse to the death penalty" but then adds, "if this is the only possible way of effectively defending human lives against the unjust aggressor." This appears to be a secondary purpose of punishment, overriding the primary. That appearance has led to some fuzzy thinking.
harming of others. One example of love is found in John 15:17 “This is my
The death penalty transformed a lot throughout the years; laws of the death penalty go as far back as the Eighteenth-Century B.C, it was in the Code of King Hammurabi of Babylon. The death penalty was first codified for 25 different crimes, including treason, terrorism, espionage, federal murder, large-scale drug trafficking or attempting to kill a witness, juror, or court officer in certain cases. Eventually in the Seventh Century B. C’s Draconian Code of Athens made the death the only punishment for all crimes (Part 1: History…). So, in every crime someone committed no matter how minor it is, the death penalty would have been involved. The first ways of executing people in the death penalty were crucifixion, drowning, beating to death, burning
The death penalty or some prefer to call it capital punishment has been around since 1608. During the foundation of our country there were twelve death – eligible crimes of the Massachusetts Bay Colony and they were as follows: idolatry, witchcraft, blasphemy, murder, manslaughter, poisoning, bestiality, sodomy, adultery, man stealing , false witness in capital cases and conspiracy & rebellion. While some are absolutely for it and some are absolutely against it there is one factor that comes into play on both sides of the argument and that factor is religion. Many people will state that there is or should be a line between church and state however religion has and will always play a major role in ones conceptual thinking as to what is right and as to what is wrong what is moral and what is immoral. Despite the fact that people would rather think or rationalize without involving religion is nearly impossible. “By virtually any definition, religion involves a central concern with making sense of life and death. The American legal system, rooted in Judeo-Christian ethics, routinely confronts issues that test our basic assumptions about the meaning and sanctity of life and about the role of the State in shaping and sustaining such meanings” (Young,1992).
"If a man lies with a male as with a women, both of them shall be put
LaSor, W., Hubbard, D., Bush, F., & Allen, L. (1996). Old Testament survey: The message, form, and background of the Old Testament (2nd ed.). Grand Rapids, MI: Eerdmans
Thus, there is a renowned episode with the female sinner (John 8:3 - 8:11) who was supposed to be stoned to death and saved by Christ saying “He that is without sin among you, let him first cast a stone at her”. Jesus was not in fact censuring the right to kill the woman, according to the ancient law. Besides, there is evidence suggesting that this passage was not present in the original version of the Scripture and was later added by an unknown person (Religious Tolerance). Besides, the passage from Matthew 5:21-22 is supposed to condemn killing: "Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment..." These words implicate a person who kills out of anger, but is hardly applicable to cases where a person is murdered through a verdict of qualified
Swindoll, Charles R. Swindoll’s New Testament Insights: Insights on Romans. Grand Rapides, MI: Zondervan, 2010.
The best support documentation for this point of view comes directly from the word of God; where, in the Old Testament, the death penalty was required for a wide range of offenses, both civil and religious.