Relevant bibliographies by topics / Divine justice

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Divine justice'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Divine justice"

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Novak, David. "Divine Justice/Divine Command." Studies in Christian Ethics 23, no. 1 (February 2010): 6–20. http://dx.doi.org/10.1177/0953946809352996.

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Stoeber, Michael. "Hell, Divine Love, and Divine Justice." Logos: A Journal of Catholic Thought and Culture 2, no. 1 (1999): 176–99. http://dx.doi.org/10.1353/log.1999.0026.

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Corlett, J. Angelo. "Divine Justice and Human Sin." Philosophy and Theology 29, no. 1 (2017): 133–45. http://dx.doi.org/10.5840/philtheol2016111674.

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Hafez, Marwa. "Divine Justice in Greek Mythology." مجلة کلیة السیاحة والفنادق - جامعة مدینة السادات 1, no. 1 (June 1, 2017): 151–62. http://dx.doi.org/10.21608/mfth.2017.26074.

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Luis Guzmán. "Benjamin’s Divine Violence: Unjustifiable Justice." CR: The New Centennial Review 14, no. 2 (2014): 49. http://dx.doi.org/10.14321/crnewcentrevi.14.2.0049.

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Talbott, Thomas. "Punishment, Forgiveness, and Divine Justice." Religious Studies 29, no. 2 (June 1993): 151–68. http://dx.doi.org/10.1017/s0034412500022174.

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According to a long theological tradition that stretches back at least as far as St Augustine, God's justice and mercy are distinct, and in many ways quite different, character traits. In his great epic poem, Paradise Lost, for example, John Milton goes so far as to suggest a conflict, perhaps even a contradiction, in the very being of God; he thus describes Christ's offer of himself as an atonement this way:No sooner did thy dear and only SonPerceive thee purpos'd not to doom frail ManSo strictly, but much more to pity inclin'd,Hee to appease thy wrath, and end the strifeOf Mercy and Justice in thy face discern'dRegardless of the Bliss wherein hee satSecond to thee, offer'd himself to dieFor man's offence.
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Kravitz, Amit. "Divine Gütigkeit, Divine Güte: Kant on an Ancient Query." Sophia 60, no. 2 (March 10, 2021): 349–63. http://dx.doi.org/10.1007/s11841-021-00825-9.

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AbstractIn his essay on theodicy, Kant explicitly claims that while the disproportion between crime and punishment poses a theodicean challenge concerning God’s justice, the suffering of the righteous is compatible with God’s justice [Gerechtigkeit], goodness [Gütigkeit], and holiness [Heiligkeit]. In light of this, Kant’s reason for addressing the book of Job in this context is puzzling. However, the location of Job’s story in the text reveals that Job’s suffering is rendered relevant only concerning the relation between two of God’s moral attributes: goodness as subordinated to holiness, i.e., God’s benevolence [Güte]. Implications concern the difference between ‘authentic’ and ‘doctrinal’ theodicy.
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MANN, WILLIAM E. "Anselm on divine justice and mercy." Religious Studies 55, no. 4 (March 19, 2018): 469–85. http://dx.doi.org/10.1017/s003441251800015x.

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AbstractThis article examines in detail chapters 8–11 of Anselm's Proslogion, in which he addresses the problem whether perfectly just God can consistently spare sinners who deserve eternal condemnation. The article argues that Anselm's discussion is framed by two doctrines that permeate the Proslogion: that God is the being than which none greater can be conceived and that God is ontologically simple. Anselm presents several principles about justice and mercy for consideration, some of which should be modified or rejected. The article offers a sympathetic construction of the perspectival solution he offers to the problem, but concludes that some important questions remain unanswered.
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Spiegel, James S. "Annihilation, everlasting torment, and divine justice." International Journal of Philosophy and Theology 76, no. 3 (May 27, 2015): 241–48. http://dx.doi.org/10.1080/21692327.2015.1077469.

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Van Liefferinge, Carine, and Sylvie Vanséveren. "Αἰανής : parjure, démesure et justice divine." Kernos, no. 33 (December 31, 2020): 63–88. http://dx.doi.org/10.4000/kernos.3418.

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Dissertations / Theses on the topic "Divine justice"

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Muldoon, Catherine Lane. "'îr hayyônâ: Jonah, Nineveh, and the Problem of Divine Justice." Thesis, Boston College, 2009. http://hdl.handle.net/2345/3406.

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Thesis advisor: David S. Vanderhooft
Conventional interpretations of Jonah hold that the book's purpose is to endorse the power of repentance in averting divine wrath, or to promote a greater appreciation among readers for divine mercy rather than justice, or to dispute "exclusivist" attitudes that would confine divine grace to the people of Israel/Judah. This dissertation argues, in contrast to these interpretations, that the book of Jonah should best be understood as an exploration of the problem of a perceived lack of divine justice. In light of the Jonah's composition well after the historical destruction of Nineveh, the use of Nineveh in Jonah as an object of divine mercy would have struck a discordant note among the book's earliest readers. Elsewhere in the prophetic corpus, Nineveh is known specifically and exclusively for its international crimes and its ultimate punishment at the hands of Yhwh, an historical event (612 B.C.E.) that prophets took as a sign of Yhwh's just administration of the cosmos. The use of Nineveh in Jonah, therefore, is not intended to serve as a hypothetical example of the extent of Yhwh's mercy to even the worst sinners. Rather, readers of Jonah would have known that the reprieve granted Nineveh in Jonah 3 did not constitute "the end of the story" for Nineveh. To the contrary, the extension of divine mercy to Nineveh in Jonah, which is set in the eighth century B.C.E., would have been seen as only the first of Yhwh's moves in regard to that "city of blood." The central conflict of the book resides in Jonah's doubt in the reliability of divine justice. In the aftermath of Nineveh's reprieve in Jonah 3, the prophet complains that the merciful outcome was inevitable, and had nothing to do with the Ninevites' penitence. The episode of the growth and death of the qiqayon plant in Jonah 4:6-8, and its explanation in 4:10-11 comprise Yhwh's response to Jonah's accusation. The images employed in the growth and death of the plant, and in the events that follow its demise, connote destruction in the prophetic corpus. When Yhwh explains the meaning of the qiqayon to Jonah in 4:10-11, the deity makes no mention of either penitence or mercy. Rather, having established that the qiqayon represents Nineveh, Yhwh asserts that, although he has spared Nineveh at present, he will not regret its eventual destruction in the future
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Davies, Andrew. "Double standards in Isaiah : re-evaluating prophetic ethics and divine justice /." Leiden : Brill, 2000. http://catalogue.bnf.fr/ark:/12148/cb377184672.

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Magallanes, Sophia Ann. "Bringing wisdom back down to earth : a wisdom reading of Job 28." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5466.

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This thesis aims to do what the poem Job 28 is trying to do in the Book of Job, which is to focus on prescribed biblical wisdom practice in order to ‘bring wisdom back down to earth’ within a discussion concerning divine justice (Job 22-31). Chapter 1 introduces what a “wisdom reading” is and why it is necessary. Chapters 2-5 of this thesis give a close reading of Job 28:1-28 and includes an intentional dialogue between how the words, phrase, and theological concepts are used in the poem and in the main three bible wisdom texts (Job, Proverbs and Qoheleth). Chapter 6 discusses the implications of reading Job 28 in light of its biblical wisdom tradition. Job 28 speaks of a hidden wisdom, but it is not obvious how this prescribed wisdom (“fear of God and avoiding evil”) is connected to divine justice until the poem is read within the of context of the three main biblical wisdom books (Job, Proverbs, Qoheleth). A close reading of Job 28:1-1 and 12-28 within the context of the biblical wisdom tradition, challenges the reader to redefine what the book of Job is saying about wisdom in ethical terms and, therefore, also provokes a redefinition of the divine gaze upon the earth in terms of divine justice. In this thesis, we shall see how wisdom and divine justice are both rooted in earthly matters. It is only when viewed as “down-to-earth” matters that we see that they are related to each other in sapiential literature, especially in Job 28. If ‘wisdom’ is understood as proper conduct on earth (avoiding evil action, Job 28:28b) prompted by an understanding that God gazes on this earth he created (fear of the Lord, Job 28:28a), then divine justice is to be understood as divine regulation of that proper conduct and attitude.
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Son, Eunsil. "Misericordia non tollit iustitiam : l'enjeu épistémologique de la question de la justice divine chez Thomas d'Aquin." Paris 4, 2006. http://www.theses.fr/2006PA040203.

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Les divers développements sur la justice de Dieu que propose Thomas d’Aquin dans ses œuvres offrent un accès privilégié à l’intelligence de son épistémologie théologique. D’une part, les trois textes systématiques consacrés ex professo à notre sujet (Sent. IV, 46, SCG I, 93 et ST I, 21) expliquent la justice de Dieu comme justice distributive manifestée dans la création. D’autre part, dans le Commentaire de l’Epître aux Romains, il est question de la justice de Dieu révélée dans l’Évangile, qui consiste dans la justification des pécheurs. C’est à la lumière de la bonté de Dieu, source commune de la nature et de la grâce, que Thomas conçoit l’articulation entre ces deux acceptions relevant respectivement de la connaissance naturelle et de la connaissance de foi : elles ne s’opposent pas, mais la seconde présuppose la première et la dépasse. Cette approche est révélatrice de la conception thomasienne du savoir théologique, conforme au modèle aristotélicien de l’épistémé (connaissance par la cause) et harmonisant raison et foi, contrairement à un modèle moderne hérité de Luther, qui dominera par la suite
Thomas Aquinas develops the justice of God in diverse ways in his works. This offers privileged access to the intelligence of his theological epistemology. On the one hand, the three systematic texts devoted ex professo to this subject (Sent. IV, 46, SCG I, 93 et ST I, 21) explain the justice of God as distributive justice expressed in creation. On the other hand, in the Commentary on the Letter to the Romans, it is a question of the justice of God revealed in the Gospel, which consists in the justification of sinners. Thomas understands the relation between these two meanings, which respectively concern natural knowledge and knowledge throug faith, in light of God’s goodness, the common source of nature and grace. They are not opposed, but the latter presupposes the former and goes beyond it. This approach illustrates the Thomist conception of theological knowledge, whichi is consonant with the Aristotelian episteme model (knowledge by cause) and harmonizes reason and faith, contrary to a modern model inherited from Luther that will later prevail
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Davies, Andrew. "Double standards in the Book of Isaiah : re-evaluating prophetic ethics and divine justice." Thesis, University of Sheffield, 1999. http://etheses.whiterose.ac.uk/3474/.

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This thesis investigates the ethical system of the book of Isaiah, treating the book as a single literary work from a broadly reader-oriented critical perspective. It begins with a study of ethics and literature which examines how the Old Testament prophetic books communicate their moral teaching, with particular reference to the performative force of their rhetoric. The second section of the thesis presents a descriptive analysis of the ethical ideologies in the book of Isaiah. It is concluded that the root of sin for Isaiah is the failure to acknowledge God. The thesis then proceeds to consider the conduct of the deity with regard to the ethical demands he makes of Israel, and finds that, while he is not evil or immoral, he fails to attain the standard he establishes for his people. There is a distinct double standard in operation. The inevitable result of such failure is the undermining of either the ethical system, the status of Yahweh, or both. The final chapters seeksome explanation for Yahweh's conduct. Evidence to suggest the book is conscious of the difficult moral position of the deity is presented and analysed, and it is concluded that the double standard demonstrably in operation is a deliberate rhetorical device and even a necessary result of Isaiah's religious beliefs. Isaiah's monotheism demands that God cannot be bound or restricted in any way, and righteousness for Yahweh is defined simply by what he does. Isaiah's God could never adhere to Isaianic ethics, because his actions continually redefine them. This has the unfortunate but necessary side-effect of destabilising Isaiah's ethical system. The thesis concludes with a short autobiographic-critical study of the place of the Bible in the Christian faith and the problems it poses.
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Yiu, Solomon Chow-Wah. "Toward an evangelical social justice : an analysis of the concept of the Kingdom of God and the mission of the Church / Solomon Yiu." Thesis, North-West University, 2012. http://hdl.handle.net/10394/9868.

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This thesis analyses a diversity of Christian understandings of the Kingdom of God in relation to the church’s mission for social justice. Its central argument is that the Christian praxis of the eschatological reality of the Kingdom is the church’s alternative to philosophical and ethical theories for social justice. Through an in-depth analysis and evaluation of previous scholarship, this study examines secular philosophical and ethical theories of both ancient and modern times as means of transforming the systemic injustices of society, and affirms their inadequacy to attain the highest good for humanity without a true knowledge of the justice of the sovereign God. Through a hermeneutic approach to the biblical material, the study finds the fundamental concept of God’s justice in narrative and thematic form throughout the Bible. God is the source of love, power, righteousness and justice, and practising justice is a divine mandate for believers. Critical analysis of the diversified concept of the Kingdom of God finds that each view of eschatology, whether premillennialism, postmillennialism, or amillennialism, has its unique characteristics and insights, but without a comprehensive, coherent and integrative conceptual framework for the Kingdom, any one view of eschatology poses difficulties and jeopardizes the advancement of the Gospel of the Kingdom. The study finds that the two-kingdom doctrine of Luther and Calvin, together with Barth’s doctrine of Law and Gospel, support an understanding of the universal Lordship of Christ over both the church (the spiritual realm) and the world (the civil realm), that Ladd’s ‘inaugurated eschatology’ appropriately synthesises the views of ‘consistent eschatology’ and ‘realized eschatology’ as ‘one redemptive event in two parts’, and that E. Stanley Jones’ ‘total Kingdom’ concept effectively summarises God’s comprehensive plan for human life. For the last century, however, the evangelical church has been preoccupied with an overemphasis on individual pietistic experience, vertical relationship with God, personal conversion and over-reaction to the social gospel movement. The relative non-participation of the evangelical church in action for social justice evidences an uneasy conscience; their narrow interpretation of the Kingdom of God has resulted in the church’s withdrawing from social involvement as well as obscuring the horizontal relationship between humanity and creation. The study concludes that Christianity is not an abstract concept but is concerned with the eschatological hope of the Kingdom of God and with its embodiment through the church on earth, which implies the formation of a renewed socio-political reality. The church is thus the prototype of the Kingdom of God, with a mandate to display God’s justice as the divine redemptive plan that will culminate in the restoration of the communion of all humanity in God. In seeking a balance between this concept of the Kingdom and the church’s mission of evangelism and social justice, the study finds that there is a need to call the evangelical church to incarnate the Word of God in proclamation and action – an integrated mission of evangelism and social justice.
Thesis (PhD (Ethics))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2013.
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Woodall, Christopher. "The theology of theodicy : a doctrinal analysis of divine justice in the light of human suffering / Christopher Woodall." Thesis, North-West University, 2004. http://hdl.handle.net/10394/512.

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There are few issues more worthy of our attention as Christians in the twenty-first century than that of justice and its counterpart, injustice. Much current comment or debate is understandably subjective, for who can say with any degree of accuracy what is just? Justice, therefore, is often perceived as a relative term. Mankind is generally unaware of a proper and appropriate standard or principle of justice. By the very definition of its functional role in society, the church should not be ignorant of such matters. Sadly, however, that has not always been the case. The research undertaken for this thesis has shown that, far from being a major topic of concern amongst Christian writers and theologians over the last two to three hundred years, there is, in fact, comparatively little material from which to be guided. Perhaps this is the right time for such a work. The difficulty, however, is reconciling the scope of the work with the vastness of the problem. By acknowledging a need, one is almost obliged to contribute towards the satisfying of that need. This, of course, is impossible to achieve by simply writing about it. One could almost say that "man shall not receive justice by pen alone, but by every decree, statute and principle of goodness, virtue and righteousness that is found in God being characterised in the lives of his people". At the end of this thesis, many questions will have been raised; many will yet remain unanswered. I offer no apology for that, for it is as much a testimony to the mystery of God as it is an acknowledgment of man's finiteness. The problem of suffering is not an easy one to answer - nor should it be. The prerequisite of seeking to address the issue is a recognition that to approach it in a cavalier fashion will render any debate futile. Indeed, the problem is further enhanced by a watered-down response. In this respect, truth and faith are inseparable. Many have erringly aborted any attempt to search for truth, unsure of how secure their faith would remain in the process. But absolute truth testifies to God's nature and attributes absolutely. Surely that can only quicken faith. What I suspect most mean when they say they are not sure enough of their faith to expose it to so deep a truth is that they are more protective of their preconceived ideas than they are perhaps willing to admit. Truth must be embraced, however, no matter how unpleasant it may at first appear. Unless the problem is faced, it remains a nagging obstacle, chewing away at our subconscious. Of course, the fact that this is a theological presentation and not a philosophical one will already assume certain preconceptions. It is inconceivable to the present writer, for instance, that God could purpose anything other than good, being inherently incapable of planning evil. The problem for the philosopher is already somewhat mitigated by a denial of these truths. Christian theism, on the other hand, finds its enigma enhanced. Although this work is to be submitted in the first instance as Milling the requirements of a doctoral degree, its primary purpose is not merely literary but practical. It is my firm conviction that this should be true of any theological treatise, for these are weighty matters that are not simply to be pondered -they demand action. Knowledge is good, but it is not an end in itself; it must always be but the initial step to producing change, even if such a transformation is only in our understanding of the problem. In many ways, I would agree with the primary themes of Shakespeare's play, 'King Lear'. Here, the dramatist suggests that suffering which includes a spiritual dimension is often more severe than physical affliction, that it may be precipitated by moral evil, and that there is always the potential for suffering to become a catalyst for change. In the context of a work such as this, it would be more than a little ambitious of me to attempt to cover the whole gamut of human suffering. If the Christian faith stands at all, however, then it must certainly stand for integrity. Facts must, therefore, be faced honestly. I will attempt to address the problems normally associated with the pain issue with wisdom where it allows, with an acknowledgment of lack of understanding where that is called for, but - at least as importantly - without guile. By beginning with an in depth look at the problem of (the existence of) evil from a biblical perspective and the various theories attached to that problem, the present writer intends to set the scene for the journey that follows. Suffering as a direct consequence of the Fall of Adam is the logical first step in that journey, followed by a character analysis of three Old Testament saints and how each responded to specific suffering in their own lives. A brief précis of Israel's history in the Old Testament is brought up-to-date with a look at the atrocities of the Holocaust, arguably the most abhorrent scenario of suffering in both intensity and magnitude inflicted by man upon man, with one exception. As the hinge upon which the door of history turns, the Incarnation event is key to all that both preceded and came after it. The Sufferings of Christ, therefore, are pivotal to our understanding of the principle of suffering, not only for his disciples down the ages, but also those who are deemed innocent and, indeed, the finally reprobate.
Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, U.K., 2004.
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Ngo, Paul Dinh Si. "La foi et la justice divine : métaphores et métonymies, clefs pour une lecture rhétorique de l'Épître aux Romains 1-4 /." Paris : l'Harmattan, 2009. http://catalogue.bnf.fr/ark:/12148/cb41475093s.

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Oliveira, Cléver Cardoso Teixeira de. "Lei divina e lei humana em Agostinho: De Libero Arbitrio e De civitate Dei." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-24102014-171701/.

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O plano deste estudo se caracteriza por entender a relação entre lei divina e lei humana concebida por Agostinho no L. I de O Live-Arbítrio e no L. XIX de A Cidade de Deus. Assim almejamos analisar primeiramente a relação entra as duas leis no L. I do diálogo e posteriormente confrontá-la com a análise retirada da Cidade de Deus, verificando as possíveis implicações de uma reformulação no entendimento da política para Agostinho. Desse modo, pretendemos evidenciar como Agostinho reformulou seu pensamento sobre as duas leis e mostrar as conseqüências de tal mudança em noções como justiça, paz, Estado, guerra e escravidão
The purpose of this study is defined by understanding the relationship between divine law and human law conceived by Augustine in On Free Choice of the Will, book I, and The City of God, book XIX. Thus, we aim first to analyse the relation among the two laws in the dialogue, then comparing it with the analysis from The City of God by checking possible implications of a reformulation in the understanding of politics for Augustine. As such, we intend to show how Augustine reformulated his thought about the two laws and the consequences of such a change in notions as justice, peace, State, war and slavery
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VILLARD, LEGLAY LAURENCE. "Tyche des origines a la fin du veme siecle avant j. C." Paris 4, 1987. http://www.theses.fr/1987PA040320.

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Cet ouvrage etudie non pas un concept (fortune, hasard), mais la famille de tyche dans son developpement historique; il se fonde sur des sources tres variees (epigraphiques, iconographiques. . . ), mais les limites retenues (fin du veme siecle) lui donnent un contenu resolument litteraire : examen des mots, de leurs relations (affinite, opposition, synonymie. . . ) et de leur contexte. Limitee chez homere a deux verbes exprimant la fabrication, ou le resultat, la rencontre et parfois la coincidence, la famille de tyche s'enrichit de mots positifs puis negatifs. Se rapportant chez pindare a la victoire athletique, les termes expriment chez eschyle l'evenement malheureux, opposition qui recouvre des similitudes (memes images : balance, gouvernail), et fonde l'unite de la notion. Expression de la justice divine chez eschyle, tyche est chez sophocle et herodote soumis a la loi de l'alternance : c'est le moment de la "fortune divine et necessaire", et de cet anneau de polycrate revenant a son proprietaire. Chez euripide, tyche n'obeit plus a aucune regle : multiplication des pluriels, disparition des images d'equilibre, relation avec le coup de de, le tirage au sort et la trouvaille fortuite. Mais les dieux agissent parfois comme elle, de sorte que l'homme s'interroge sur leur realite et se met a croire en tyche. Cependant les rationalistes refusent ce pouvoir plus irrationnel encore, et refutent tyche comme cause, s'ils l'acceptent comme resultat. .
This work does not make a study of a concept (fortune, chance), but of the tyche's family in her historical development, with the help of the largest documentation (epigraphical, iconographical. . . ); however, the terminus which has been chosen (end of the vth. Century) gives to this study a content fundementally literary: analysis of the words, of their connections (affinity, opposition, synonyms), and of their context. Limited in homer to two verbs, which express the manufacture or the result, the encounter and sometimes the coincident, the family of tyche grows larger (positiv, then negativ words). In the pindaric odes, this terms refer to the athletic victory, and they represent in the aeschylean drama the infortunate event, opposition which recovers any similarities (same metaphors : balance, rudder), and makes the notion's unity. Realization of the divine justice in aeschylus, tyche is in sophocles and herodotus obedient to the law of alternance : its the time of the divine necessary fortune and of this ring which comes back to his owner. In euripides, tyche no longer obeys any rule : plenty of plurals, disappearance of all the stability's images, relation with the dice, the lot and the lucky find. But the gods sometimes behave as she does, so that the man doubts their reality and begins to believe her. .
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Books on the topic "Divine justice"

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Baldacci, David. Divine Justice. New York: Grand Central Publishing, 2008.

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Baldacci, David. Divine justice. London: Pan Books, 2014.

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Baldacci, David. Divine justice. New York: Grand Central Pub., 2008.

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Baldacci, David. Divine justice. New York: Grand Central Pub., 2008.

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Baldacci, David. Divine justice. New York: Vision, 2009.

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Dvir, Therese. The hand of divine justice. Miama, FL: Barnhardt & Ashe Pub., 2007.

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Shoghi. The advent of divine justice. Wilmette, Ill: Bahá'í Pub. Trust, 2006.

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Shoghi. The advent of divine justice. Wilmette, Ill: Bahá'í Pub. Trust, 1990.

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Via, Dan Otto. Divine justice, divine judgment: Rethinking the judgment of nations. Minneapolis, MN: Fortress Press, 2007.

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Divine justice, divine judgment: Rethinking the judgment of nations. Minneapolis, MN: Fortress Press, 2007.

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Book chapters on the topic "Divine justice"

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Khan, Mohammad Mansoor, and Muhammad Ishaq Bhatti. "Islamic Economics: Divine Vision of Distributive Justice." In Developments in Islamic Banking, 7–37. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230582309_2.

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Carr, Amy. "Divine Grace and the Question of Free Will." In Christian Doctrines for Global Gender Justice, 135–53. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137462220_9.

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Omari, Dina El. "The pair in the Qur’an as sign of divine creation." In Muslim Women and Gender Justice, 106–22. Abingdon, Oxon ; New York, NY : Routledge, 2019. | Series: Routledge Islamic studies series: Routledge, 2019. http://dx.doi.org/10.4324/9781351025348-7.

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Molhoek, Braden. "Murder, Truth and Justice, and Religion." In Human Interaction with the Divine, the Sacred, and the Deceased, 164–77. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003105749-11.

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Timko, Michael. "Prophetic Utterance: Nature, Human History, Divine Justice and the Universe." In Carlyle and Tennyson, 36–42. London: Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-09307-6_5.

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Slotkin, Joel Elliot. "Monsters and the Pleasures of Divine Justice in English Popular Print, 1560–1675." In Sinister Aesthetics, 125–72. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-52797-0_4.

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Masetti-Rouault, Maria-Grazia. "Justice divine, dieux guérisseurs, exorcismes et médecine: notes sur la gestion de la maladie en Mésopotamie ancienne." In Homo Religiosus, 249–62. Turnhout: Brepols Publishers, 2014. http://dx.doi.org/10.1484/m.hr-eb.4.00136.

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Constable, Henry. "Divine Justice." In Rethinking Hell, 198–206. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cg4m2r.25.

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"Divine Justice:." In The Fire That Consumes, 51–58. The Lutterworth Press, 2012. http://dx.doi.org/10.2307/j.ctt1cgdzrh.14.

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"Divine Justice:." In The Fire That Consumes, 59–71. The Lutterworth Press, 2012. http://dx.doi.org/10.2307/j.ctt1cgdzrh.15.

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Conference papers on the topic "Divine justice"

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Arafa, Mohamed. "Death Penalty between Divine Law and Secular Law: Egyptian Criminal Justice System and Counter-Terrorism Law, Quo Vadis?" In Qatar Foundation Annual Research Conference Proceedings. Hamad bin Khalifa University Press (HBKU Press), 2016. http://dx.doi.org/10.5339/qfarc.2016.sshapp1022.

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Weiss, Joseph W., David J. Yates, and Girish J. Jeff Gulati. "Affordable Broadband: Bridging the Global Digital Divide, a Social Justice Approach." In 2016 49th Hawaii International Conference on System Sciences (HICSS). IEEE, 2016. http://dx.doi.org/10.1109/hicss.2016.480.

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Heeks, Richard. "From the Digital Divide to Digital Justice in the Global South." In WebSci '20: 12th ACM Conference on Web Science. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3394332.3402821.

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Scott, Mfundo Shakes, and Mamello Thinyane. "The e-Judiciary system: Obliteration of the digital divide through ICT4D in traditional justice systems." In 2013 International Conference on Adaptive Science and Technology (ICAST). IEEE, 2013. http://dx.doi.org/10.1109/icastech.2013.6707522.

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Lonski, Jennifer Sanguiliano, Laurinda Lott, and Hank Van Putten. "PRINCIPLES FOR HOW WE TREAT EACH OTHER: EQUITABLE CONVERSATIONS IN OUR EDUCATIONAL AND PERSONAL SPACES." In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end151.

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Educators have the unique opportunity to promote equity, change, and social justice ideals to an entire generation. Through daily lessons, classroom norms, and beliefs, classroom teachers can disrupt inequity among students. The Peace and Justice Institute (PJI) at Valencia College has worked with approximately 140 educators through the week-long PJI Teachers Academy over the past three years. This workshop explores the basis of the PJI philosophy, the Principles for How We Treat Each Other: Our Practice of Respect and Community Building (PJI Principles), and discusses social justice practices and norms that research indicates support equity and inclusion in the classroom. This workshop will begin with a brief introduction to the Peace and Justice Institute and the presenter backgrounds. Research has indicated that the practice of reading the PJI Principles aloud, discussing them with members of the community, and focusing on application impacts the way we communicate with each other in our personal and professional spaces. In this session participants will read the PJI Principles aloud, hearing the voices of their online community as they discuss the implications of a standard set of norms. Following the initial reading, the presenters will dive deeper into three of the principles, working with participants to explore practical applications of the PJI Principles. With the understanding that social change towards equity and justice can begin with teachers and their classrooms, this workshop will conclude with research regarding personal and professional change related to the PJI Principles. This presentation is open to all participants.
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Tierney, Barbara G., and Corinne Bishop. "Dual-Campus Subject Librarians at University of Central Florida." In Charleston Library Conference. Purdue Univeristy, 2020. http://dx.doi.org/10.5703/1288284317186.

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A new dual-campus subject librarian program is being rolled out at the University of Central Florida (UCF) whereby several subject librarians divide their time between two campuses, the legacy main campus in East Orlando and the new Downtown Orlando Campus. As of Fall 2019, four UCF subject librarians regularly travel to the new Downtown Campus to provide library support for academic programs, faculty, and students who recently relocated to the new facility. Dual-campus subject librarians are also maintaining support services for their assigned academic programs that remain at the UCF Main Campus. This article provides information and reflections about how the dual-campus subject librarian model operates and how it impacts staff duties from two perspectives. The first perspective is from the UCF Social Sciences subject librarian, who supports graduate and undergraduate programs in The School of Public Administration and Public Affairs graduate programs at the Downtown Campus, as well as graduate and undergraduate programs in Politics, Security & International Affairs and Criminal Justice at the Main Campus. The second perspective is from the Main Campus Head of the Research and Information Services Department, who supervises the dual-campus subject librarians.
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Gal, Ya'akov (Kobi), Moshe Mash, Ariel D. Procaccia, and Yair Zick. "Which is the Fairest (Rent Division) of Them All? [Extended Abstract]." In Twenty-Sixth International Joint Conference on Artificial Intelligence. California: International Joint Conferences on Artificial Intelligence Organization, 2017. http://dx.doi.org/10.24963/ijcai.2017/678.

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What is a fair way to assign rooms to several housemates, and divide the rent between them? This is not just a theoretical question: many people have used the Spliddit website to obtain envy-free solutions to rent division instances. But envy freeness, in and of itself, is insufficient to guarantee outcomes that people view as intuitive and acceptable. We therefore focus on solutions that optimize a criterion of social justice, subject to the envy freeness constraint, in order to pinpoint the “fairest” solutions. We develop a general algorithmic framework that enables the computation of such solutions in polynomial time. We then study the relations between natural optimization objectives, and identify the maximin solution, which maximizes the minimum utility subject to envy freeness, as the most attractive. We demonstrate, in theory and using experiments on real data from Spliddit, that the maximin solution gives rise to significant gains in terms of our optimization objectives. Finally, a user study with Spliddit users as subjects demonstrates that people find the maximin solution to be significantly fairer than arbitrary envy-free solutions; this user study is unprecedented in that it asks people about their real-world rent division instances. Based on these results, the maximin solution has been deployed on Spliddit since April 2015.
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Malvius, Diana, Dag Bergsjo¨, and Margareta Norell. "Use of Measurements for Information System Introductions." In ASME 2008 International Design Engineering Technical Conferences and Computers and Information in Engineering Conference. ASMEDC, 2008. http://dx.doi.org/10.1115/detc2008-50127.

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Methods, or more correctly a lack of methods, for measuring information systems (IS) introductions are discussed in this paper. Industry practice when it comes to IS investment evaluation methods is reported on based on findings from nine in-depth interviews with IS/IT experts from automotive companies, IS suppliers and IS consultancy firms. It is suggested that identified and existing methods can be divided into three groups, namely: subjective estimations, economic measurements, and convenient measurements. It is concluded that no complete or reliable method for measuring the success of IS introductions are recognized within studied companies or reviewed literature. It is argued that IS introductions, being a costly investment to most companies, should be evaluated in order to obtain improved company and IS user value and to better justify the investment.
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D'Aprile, Marianela. "A City Divided: “Fragmented” Urban and Literary Space in 20th-Century Buenos Aires." In 2016 ACSA International Conference. ACSA Press, 2016. http://dx.doi.org/10.35483/acsa.intl.2016.22.

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When analyzing the state of Latin American cities, particularly large ones like Buenos Aires, São Paolo and Riode Janeiro, scholars of urbanism and sociology often lean heavily on the term “fragmentation.” Through the 1980s and 1990s, the term was quickly and widely adopted to describe the widespread state of abutment between seemingly disparate urban conditions that purportedly prevented Latin American cities from developing into cohesive wholes and instead produced cities in pieces, fragments. This term, “fragmentation,” along with the idea of a city composed of mismatching parts, was central to the conception of Buenos Aires by its citizens and immortalized by the fiction of Esteban Echeverría, Julio Cortázar and César Aira. The idea that Buenos Aires is composed of discrete parts has been used throughout its history to either proactively enable or retroactively justify planning decisions by governments on both ends of the political spectrum. The 1950s and 60s saw a series of governments whose priorities lay in controlling the many newcomers to the city via large housing projects. Aided by the perception of the city as fragmented, they were able to build monster-scale developments in the parts of the city that were seen as “apart.” Later, as neoliberal democracy replaced socialist and populist leadership, commercial centers in the center of the city were built as shrines to an idealized Parisian downtown, separate from the rest of the city. The observations by scholars of the city that Buenos Aires is composed of multiple discrete parts, whether they be physical, economic or social, is accurate. However, the issue here lies not in the accuracy of the assessment but in the word chosen to describe it. The word fragmentation implies that there was a “whole” at once point, a complete entity that could be then broken into pieces, fragments. Its current usage also implies that this is a natural process, out of the hands of both planners and inhabitants. Leaning on the work of Adrián Gorelik, Pedro Pírez and Marie-France Prévôt-Schapira, and utilizing popular fiction to supplement an understanding of the urban experience, I argue that fragmentation, more than a naturally occurring phenomenon, is a fabricated concept that has been used throughout the twentieth century and through today to make all kinds of urban planning projects possible.
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Gambarine, Dennis M., Felipe P. Figueiredo, André L. C. Fujarra, and Rodolfo T. Gonçalves. "Experimental Study About the Influence of the Free End Effects on Vortex-Induced Vibration of Floating Cylinder With Low Aspect of Ratio." In ASME 2016 35th International Conference on Ocean, Offshore and Arctic Engineering. American Society of Mechanical Engineers, 2016. http://dx.doi.org/10.1115/omae2016-54632.

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Experiments regarding free-end effects on vortex-induced vibration (VIV) of floating circular cylinders with low aspect ratio were carried out in a towing tank. Four cylinders with low aspect of ratio, L/D = 2 (Length / Diameter) were tested with different free end corner shape types, namely by the relation between chamfer rounding radius (r) divided by the radius of cylinder (R) (r/R = 0.0, 0.25, 0.5 and 1.0). For the initial case, r/R = 0.0 represents flat tip and r/R = 1.0 the hemispherical tip. The aims were to understand the effect of different free-end types on VIV behavior of cylinders. The floating circular cylinders, i.e. unit mass ratio m* = 1(structural mass/displaced fluid mass) were elastically supported by a set of linear springs to provide low structural damping on the system and allow six degrees of freedom. The range of Reynolds number covered 3,000 ≤ Re ≤ 20,000. To conclude, cylinder with r/R = 0.25, shows lower amplitudes in transverse direction. The same occurs for the cylinder r/R = 0, but for amplitudes of vibration in in-line direction. Behaviors of the vibration frequencies in in-line and transverse direction don’t have significantly differences. Regarding force coefficient, flat tip cylinder (r/R = 0) presents higher values compared to the others however, for the lift coefficient, results converge in similar values for the same velocities that were observed higher transverse amplitudes. The visualization experiments show an expressive reduction of the recirculation bubble for r/R = 0.5 model compared with the flat tip, can therefore justify the lower values for this model obtained in draft amplitudes and drag coefficient compared with the flat tip model.
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Reports on the topic "Divine justice"

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Pomar, Alexandre. The United States? Criminal Justice System Divided*: ?On the Connection between the Exclusionary Rule and Preserving Civil Liberties. Portland State University Library, January 2016. http://dx.doi.org/10.15760/honors.238.

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