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Journal articles on the topic 'Eternal punishments'

Author: Grafiati

Published: 26 July 2024

Last updated: 31 July 2025

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1

Kibalnik, Alexei, Pavel Volosyuk, and Rustam Abdulgaziev. "Research of Criminal Punishment in Russian Dissertation Theses: Key Trends in 2010-2019." Russian Journal of Criminology 13, no. 5 (2019): 825–36. http://dx.doi.org/10.17150/2500-4255.2019.13(5).825-836.

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The article aims to reveal key trends in the studies of the problems of criminal punishment based on the analysis of Russian dissertation theses in the past decade (2010–2019). The authors stress that the problems of punishment are «eternal» for Russian and Western doctrines of criminal law, although there is some difference in their research trends. The authors conclude that Russian doctrine preserves continuity in its definition of punishment as a major category of criminal law, as well as of its attributes and goals. In 1990–2000s there were some attempts to renounce the penal nature of pun

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Hifni, Mohammad, Ujang Hibar, and M. Nassir Agustiawan. "TINDAK PIDANA PEMBUNUHAN DALAM HUKUM PIDANA ISLAM DAN HUKUM PIDANA POSITIF." Jurnal Res Justitia: Jurnal Ilmu Hukum 3, no. 2 (2023): 478–90. https://doi.org/10.46306/rj.v3i2.84.

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Islamic law is not prescribed for games and jokes. It is in accordance with the rules of the Shari'ah which fundamentally teach that the world is a place of testing and not eternal, while the Hereafter is a place of vengeance and eternal. Shari'ah also teaches that man is held accountable for his charity in the world and will be avenged in the Hereafter. The one who does good, the good will come back to him. If he does bad deeds, the ugliness will also come back to him. Therefore, punishment in the world will not remove punishment in the hereafter, unless he repents to God. The scholars of fiq

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Semple, Sarah. "Illustrations of damnation in late Anglo-Saxon manuscripts." Anglo-Saxon England 32 (December 2003): 231–45. http://dx.doi.org/10.1017/s0263675103000115.

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‘Many tribulations and hardships shall arise in this world before its end, and they are heralds of the eternal perdition to evil men, who shall afterwards suffer eternally in the black hell for their sins.’ These words, composed by Ælfric in the last decade of the tenth century, reflect a preoccupation in the late Anglo-Saxon Church with perdition and the infernal punishments that awaited sinners and heathens. Perhaps stimulated in part by anxiety at the approach of the millennium, both Ælfric and Wulfstan (archbishop of York, 1002–23) show an overt concern with the continuation of paganism an

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Hibbs, Thomas, and Stacey Hibbs. "VIRTUE, NATURAL LAW, AND SUPERNATURAL SOLICITATION: A THOMISTIC READING OF SHAKESPEARE'S MACBETH." Religion and the Arts 5, no. 3 (2001): 273–96. http://dx.doi.org/10.1163/15685290152813662.

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AbstractThis essay explores a remarkable congruence between Macbeth and the teachings of Thomas Aquinas on the nature of virtue, temptation and evil, natural law, and the relationship of the natural to the supernatural. Macbeth's virtue is problematic in that initially he seems courageous when on the attack in battle. But in reality he shows the excessive vice of boldness, and subsequently he fails to manifest courageous endurance and patience in clinging to the good, drifting rather into restlessness and impatience. Aquinas defines evil as a privation of the good. Macbeth persistently chooses

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Pinem, Serimin. "Alternative Criminal Punishments for Completion of Misdemeanor Crimes with Social Justice." Journal of Education, Humaniora and Social Sciences (JEHSS) 5, no. 4 (2023): 2525–37. http://dx.doi.org/10.34007/jehss.v5i4.1672.

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The vision of the development of national law is "the realization of a just and democratic rule of law through the development of a national legal system that serves the interests of the people and the nation to protect all people and the nation, as well as the blood of Indonesia, promotes public welfare, develops the life of the nation and participates in carrying out peace a world based on independence, eternal peace and social justice based on the Pancasila and the 1945 Constitution. Enforcement of criminal law and punishment should no longer be seen as the only hope of being able to resolv

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Ntafoulis, Pavlos. "A war psychiatry approach to warfare in the Middle Byzantine period." History of Psychiatry 27, no. 4 (2016): 458–71. http://dx.doi.org/10.1177/0957154x16663148.

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Combat stress cases were traced in historical texts and military manuals on warfare from the Middle Byzantine period; they were mainly labelled as cowardice. Soldiers suffered from nostalgia or exhaustion; officers looked stunned, or could not speak during the battle. Cruel punishments were often enforced. Suicide and alcohol abuse were rarely mentioned. The Byzantines’ evacuation system for battle casualties was well organized. Psychological operations were conducted and prisoners-of-war were usually part of them. The Byzantine army had ‘ parakletores’, officers assigned to encourage soldiers

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Prokurova, Natalya, and Елена Паненко. "Living portrait of servitude in "Sakhalin. Hard Labour. Criminals" by V.M. Doroshevich (to writer's 160th anniversary)." Bulletin of the Donetsk National University. Series D: Philology and Psychology 4 (October 26, 2024): 28 39. https://doi.org/10.5281/zenodo.13995764.

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In the article addressing the work of the famous Russian journalist and publicist V.M. Doroshevich, based on his book “Sakhalin. Hard Labour. Criminals”, the psychological types of representatives of the criminal world of pre‑revolutionary Russia are examined, the picture of the “Sakhalin hell” is given, which does not even contribute to the re‑education of criminals, but further aggravates the basic qualities of their bad character. The relevance of the study is due to the authors’ appeal to issues of penitentiary law and the “eternal problem” of crim

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Fischer, Agustín Díez. "El Apocalipsis según León Ferrari." Latin American and Latinx Visual Culture 4, no. 4 (2022): 40–56. http://dx.doi.org/10.1525/lavc.2022.4.4.40.

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Starting in the 1960s, the Argentine artist León Ferrari referred repeatedly in his visual and written works to God’s punishments in the Bible. Plagues, famines, floods, and sinners burning in eternal fire were constants. Additionally, the artist focused on animals, descriptions of nature, and continual references to biblical ecological orders. Beginning with El árbol embarazador (1964) and the literary collage Palabras ajenas (1967), this combination of biblical stories and animals or natural disasters was present in Ferrari’s oeuvre until the end of his life. The aim of this article is to an

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9

Keith, Graham. "Patristic Views on Hell -Part 2." Evangelical Quarterly: An International Review of Bible and Theology 71, no. 4 (1999): 291–310. http://dx.doi.org/10.1163/27725472-07104002.

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In his approach to the doctrine of Hell Augustine was influenced in part by a desire to address pagan doubts about the scientific possibility of a body being in a state of everlasting torment. But an even greater concern was prompted by various pleas within the church to tone down the Scriptural evidence for an eternal Hell. Augustine believed that if any of these pleas were accepted, dire pastoral consequences would be involved. Alongside his response to the various critiques of Hell, Augustine laid much stress on the seriousness of Adam’s original sin. He also rejected the Platonist view, ef

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Zhou, Caihong, and Zongmei Fu. "An Archetypal Analysis of the Queen Mother of the West in Chinese Mythology." Folklore: Electronic Journal of Folklore 92 (April 2024): 167–84. http://dx.doi.org/10.7592/fejf2024.92.zhou_fu.

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Amongst all the goddesses in ancient China, the Queen Mother of the West (Xiwangmu) represents the most multi-layered mother archetype with the richest connotations. Through a longitudinal literature review, this paper aims to explore different facets of the Queen Mother of the West as a representation of the Great Mother archetype in Jungian psychology. In ancient China, she was a supreme goddess controlling the order of the universe. Her residence, Mount Kunlun, is capable of nourishing and devouring life. She possesses the elixir of life and controls the punishments of the world. Thus, the

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Strickland, Lloyd. "Leibniz on Eternal Punishment." British Journal for the History of Philosophy 17, no. 2 (2009): 307–31. http://dx.doi.org/10.1080/09608780902761695.

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Krasheninnikova, Nina A., and Elena N. Trikoz. "Criminal protection of women’s rights in India: History and modernity." Vestnik of Saint Petersburg University. Law 13, no. 1 (2022): 230–45. http://dx.doi.org/10.21638/spbu14.2022.113.

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In the unique criminal law model of India, a hybrid combination of principles and institutions of the three legal systems, one of the most odious crimes involves encroaching on the honor, dignity, and sexual integrity of a woman. The authors aim to analyze the criminological principles of the scale and simultaneous latency of violent sexual crimes in India. Cultural and civilizational incentives for the prevalence of rape have been identified, including the historical practice of male polygamy, early child marriage, subordination of a woman in the family, her domestic retreat and “eternal wido

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Wierzbicka, Anna. "“Eternal Life”, “Eternal Punishment”: What Did Jesus Really Mean?" Cognitive Semantics 10, no. 3 (2025): 297–326. https://doi.org/10.1163/23526416-bja10065.

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Abstract In his 2007 encyclical Spe Salvi: On Christian Hope Pope Benedict xvi cautioned: “The term ‘eternal life’ … is an inadequate term that causes confusion” (12). He also warned that ‘eternal’ should not be interpreted as ‘everlasting’. This caution applies equally to the term ‘eternal punishment’. Both phrases originate primarily in one sentence of Jesus’ parable of the “last judgment” (Matthew 25:46), where the Son of Man divides those gathered before him into two groups, those on the left and those on the right (“like a shepherd separates the sheep from the goats”), and explains that w

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Okada, Rika. "Charles Lutwidge Dodgson’s ‘Eternal Punishment’." Theological Studies in Japan 59 (September 25, 2020): 50–84. http://dx.doi.org/10.5873/nihonnoshingaku.59.50.

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15

Dorofeeva, Tatyana. "PUNISHMENT FOR LYING IN ISLAM." Annali d'Italia 49 (November 28, 2023): 98–99. https://doi.org/10.5281/zenodo.10214631.

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The article is devoted to the question of punishment in Islam for lying. The author, based on the Quran, the hadith of the Prophet Muhammad and the works of modern Muslim scholars, examines the terms associated with lies, the attitude of Islam to righteousness and lies. The article shows how a person is punished for lying in earthly and eternal life

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MECSI, Beatrix. "Pindola in Korea and Japan: Is the Wandering Jew Coming from East Asia?" Asian Studies 2, no. 2 (2014): 75–88. http://dx.doi.org/10.4312/as.2014.2.2.75-88.

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The legend of the Wandering Jew became very popular, especially from the 17th century Western Europe. The story of punishment by eternal life until the next coming of Jesus Christ has parallels with the Buddhist legend of Pindola Bharadvaja, a disciple of Shakyamuni Buddha who was also punished by eternal life until the coming of the Future Buddha, Maitreya. The similarities were dealt with the Japanese polymath, Minakata Kumagusu (1899) and Walter Edwards (1902) in the turn of the 20th century, claiming that the story of the Wandering Jew was influenced by the Asian legends of Pindola. In thi

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Himma, Kenneth. "I CAN'T HELP WHAT I BELIEVE: THE MORAL CASE AGAINST RELIGIOUS EXCLUSIVIST DOCTRINES." Think 17, no. 48 (2018): 51–65. http://dx.doi.org/10.1017/s147717561700032x.

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Christianity and Islam subscribe to a doctrine of salvific exclusivism, according to which only the adherents of the one true religion will escape divine punishment – usually conceived of as an eternity of torment. In this article, I argue that salvific exclusivism is inconsistent with ordinary intuitions about fairness and justice, together with certain facts about belief formation. In particular, I argue that what one believes is sufficiently beyond one's capacity to choose that persons cannot fairly be punished for what they believe. It seems unfair, and inconsistent with God's moral perfec

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Kempe-Weber, Susanne. "Hell as “Eternal” Punishment? On the Depiction of Hell in Vīlhojī’s Kathā Gyāncarī." Asiatische Studien - Études Asiatiques 72, no. 2 (2018): 339–62. http://dx.doi.org/10.1515/asia-2018-0011.

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Abstract This paper engages with the literature of the Biśnoī Sampradāya, a religious tradition that emerged in the fifteenth century in Rajasthan and traces itself back to the Sant Jāmbhojī. The paper specifically examines a composition of the sixteenth-seventeenth century poet-saint and head of the tradition Vīlhojī. His Kathā Gyāncarī is a unique composition among the corpus of Biśnoi literature with regard to its genre, style and content. The text revolves around the consequences of one’s actions after death, particularly punishment in hell. This paper aims to illustrate that the Kathā Gyā

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Eubank, Nathan. "Prison, Penance or Purgatory: The Interpretation of Matthew 5.25–6 and Parallels." New Testament Studies 64, no. 2 (2018): 162–77. http://dx.doi.org/10.1017/s0028688517000315.

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Scholarship on Matt 5.25–6 has focused on the question of whether the saying offers mundane wisdom or threatens divine judgement, with the majority concluding that it refers to eternal punishment in hell. This article examines debt-prison and related phenomena before turning to the illuminating history of ancient interpretation. The article concludes that the ‘eternal damnation’ gloss widely favoured today is an overinterpretation first inspired by the exigencies of fourth- and fifth-century doctrinal controversy. Instead of eternal perdition, Matt 5.25–6 and its parallels suggest a time of st

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Ludlow, Morwenna. "Universal Salvation and a Soteriology of Divine Punishment." Scottish Journal of Theology 53, no. 4 (2000): 449–71. http://dx.doi.org/10.1017/s0036930600056970.

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Critics of the idea of universal salvation have frequently raised issues such as biblical evidence, human free will, and divine justice; however, somewhat less attention has been paid to the problems surrounding the concept of punishment used by some universalists. Since most universalists recognise the obvious objection that many (if not most) people appear not to be in a position in this life to be saved, there have been various suggestions as to how salvation can occur after the death of the individual. Many have taken the view that a period of post-mortem punishment will cleanse individual

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Pridandi, Pirhad. "Argumentasi Ibnu Rusyd tentang Eskatologi." Jurnal Riset Agama 3, no. 1 (2023): 222–34. http://dx.doi.org/10.15575/jra.v3i1.20411.

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Basically the Day of Resurrection is one aspect of the pillars of faith that is believed by the Muslim community. In this study, Ibnu Rushd becomes the main character regarding his views on life in the afterlife. According to him, in the afterlife, the only element that will be revived is the spiritual element. Therefore, according to him, it is different from the views of theologians, who hold fast to the verses of the Qur'an and Sunnah, which reveal that life in the hereafter will be in the form of physical and spiritual awakening. From this, various views on eschatology or human life in the

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Agada, Ada, and Bruno Yammeluan Ikuli. "Orthodox Christian Conception of Hell and African Traditional Religion (ATR) Eschatology." Religions 15, no. 11 (2024): 1388. http://dx.doi.org/10.3390/rel15111388.

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Hell in orthodox Christian eschatology is presented as a place of eternal punishment for the damned or sinners. Damnation follows from disobedience to God’s will. Hell is contrasted with heaven, a place of eternal reward and benefits for the righteous. In contrast to this eschatology, African Traditional Religion (ATR) broadly denies the existence of hell. ATR rather asserts that violators of God’s moral codes receive their punishment on earth while those who have lived ethically laudable lives transition to a new phase of existence in the ancestral realm, the ideal home. Given that the ancest

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Frischa Nofrianti, Kevin Boris Anugrah Marbun, and Herdiana Boru Sihombing M.Th. "Kebangkitan Orang Mati (Daniel 12:1-4)." Tri Tunggal: Jurnal Pendidikan Kristen dan Katolik 2, no. 3 (2024): 179–87. http://dx.doi.org/10.61132/tritunggal.v2i3.444.

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In the Christian context, the resurrection of the dead is based on the resurrection of Jesus Christ after the crucifixion, which forms the basis of the Christian faith that all people will experience resurrection at the end of time to face the final judgment. In the Old Testament, death is understood as the separation between body and spirit. After we die, our bodies will decompose and become soil again while the spirit will leave our bodies for the afterlife, also known as Sheol. There is also a belief in the resurrection of the dead, which is the physical return of the body from the dead. Th

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Reitan, Eric. "Is Annihilation More Severe than Eternal Conscious Torment?" Southwest Philosophy Review 38, no. 1 (2022): 191–98. http://dx.doi.org/10.5840/swphilreview202238120.

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In Hell and Divine Goodness, James Spiegel defends the surprising position that of the two dominant non-universalist Christian views on the fate of the damned—the traditionalist view that the damned suffer eternal conscious torment (ECT), and the annihilationist view that the damned are put out of existence—the annihilationist view actually posits the more severe fate from the standpoint of a punishment. I argue here that his case for this position rests on two questionable assumptions, and that even granting these assumptions there are intuitive reasons, reasons Spiegel has not addressed, for

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Airaksinen, Timo. "Kafka: Crime and punishment." Ethics & Bioethics 9, no. 3-4 (2019): 148–58. http://dx.doi.org/10.2478/ebce-2019-0016.

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Abstract When we read The Trial and In the Penal Colony together, we read about the logic of law, crime, punishment, and guilt. Of course, we cannot know the law, or, as Kafka writes, we cannot enter the law. I interpret the idea in this way: the law opens a gate to the truth. Alas, no one can enter the law, or come to know the truth, as Kafka says. The consequences are devastating: one cannot know the name of one’s own crime, which is to say guilt is eternal and permanent; nothing can absolve us. Only one solution exists. Josef K. in The Trial should have committed suicide like the Officer in

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Dorofeeva, Tatyana. "ORTHODOXY ABOUT THE SIN OF LYING." Annali d'Italia 48 (October 23, 2023): 58–59. https://doi.org/10.5281/zenodo.10035121.

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The article is devoted to the Orthodox view of the prohibition of lying. The author, relying on the works of Orthodox priests, reveals the concept of «lying» as a sin, shows the way to combat it and raises the question of punishment for lying in earthly and eternal life. 

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COVAN, Adrian D. "HELL IS WRITTEN WITH CAPITAL LETTERS!" Icoana Credintei 11, no. 21 (2025): 31–41. https://doi.org/10.26520/icoana.2025.21.11.31-41.

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Hell – the most terrifying place in creation! At the thought of his existence, all mankind is horrified by the prospect of eternal torments that this fearful realm promises. Most of the world's religions also contain in their doctrinal register the teaching about a certain place/state of eternal punishment. Flames in which the souls of wicked people are tormented, demons with hooves, horns and tails that torment the unfortunates who have arrived there, creatures (terrible snakes, large worms or other repulsive creatures) that torture the souls of sinners, etc. a. These are the most common repr

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Cho, Dongsun. "Augustine’s Doctrine of Eternal Punishment As A Response to Annihilationism and Universalism." Bible & Theology 108 (October 25, 2023): 31–62. http://dx.doi.org/10.17156/bt.108.02.

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Zhang, Yubo. "Research on the Application of Relatively Centralized Exercise of Administrative Punishment System Right in Urban Management." Frontiers in Business, Economics and Management 8, no. 2 (2023): 74–77. http://dx.doi.org/10.54097/fbem.v8i2.6871.

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City is an important carrier of economic and social development, a symbol of human civilization and progress. Urban management is an important guarantee to give full play to the function of city carrier, and an important function and eternal topic of people's government. At present, the relatively centralized administrative punishment system of urban management in China has been popularized and applied, but there are still some problems. The relatively centralized punishment system is an important part of urban management reform, which can not only improve urban management problems, but also h

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Korotkova, L. Y. "‘Eternal’ Sonechka: An attempt to discover an archetype." Voprosy literatury, no. 6 (December 28, 2020): 27–34. http://dx.doi.org/10.31425/0042-8795-2020-6-27-34.

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The article discusses the transformation of the image of ‘eternal’ Sonechka, originating in F. Dostoevsky’s novel Crime and Punishment [Prestuplenie i nakazanie] and undergoing subsequent changes while preserving the stability of an archetype and acquiring new meanings in M. Tsvetaeva’s The Tale of Sonechka [Povest o Sonechke] (1938), T. Tolstaya’s short story Sonya (1984) and L. Ulitskaya’s novel Sonechka (1992). In following the logic of the heroine’s development, the author finds that all Sonechkas share such features as femininity, loyalty, and an inherent ability to ‘radiate passionate en

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Tanasyah, Yusak, Bobby Kurnia Putrawan, and Robby Robert Repi. "Trajektori Eskatologis Tentang Neraka Dalam Kepercayaan Timur Tengah Kuno Di Teologi Kristen." Mitra Sriwijaya: Jurnal Teologi dan Pendidikan Kristen 3, no. 2 (2022): 1–19. http://dx.doi.org/10.46974/ms.v3i2.58.

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Abstract: Hell is a place that is very much feared by mankind because this place is understood as a place of punishment with an eternal sea of fire for sinful humans. The term hell in some beliefs becomes a form of understanding that is not only a philosophical term but refers to a place of eternal torment that is scary. The understanding of hell from ancient Middle Eastern cultural beliefs strongly influenced Christian theology. How the beliefs of ancient Middle Eastern cultures understand what hell is, where is hell, how and why humans can go to hell. Departing from the cultural context of

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Chia, Philip Suciadi, and Juanda Juanda. "Does Malachi 1:2-3 Teach Double Predestination?" Journal DIDASKALIA 4, no. 1 (2021): 1–12. http://dx.doi.org/10.33856/didaskalia.v4i1.205.

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The term ‘double predestination’ simply means that, just as God predestines some, but not all, to eternal salvation, so he predestines others to eternal punishment; this second part of ‘double predestination’, God's appointment of all but the elect unto eternal destruction, is sometimes called ‘reprobation’; and those who are not the elect are thus called the ‘reprobate’.The object of Malachi was in reminding the Jews that they were loved and chosen by God; it was, that he might the more amplify their ingratitude for having rendered such an unworthy reward for so great a favor of God: as he ha

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CLARK, KELLY JAMES. "God is great, God is good: medieval conceptions of divine goodness and the problem of hell." Religious Studies 37, no. 1 (2001): 15–31. http://dx.doi.org/10.1017/s0034412500005461.

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Medieval views of both divine goodness and the doctrine of hell are examined and shown to be incompatible with our best understandings of goodness. The only manner in which God could be good to those in hell – by permitting their continued existence – is not sufficient to outweigh ‘the dreadful pains of eternal fire’. One might claim that God is good to them in the retributive sense; but I argue that retributive punishment is inadequate justification of eternal torment. The medieval notions of goodness and hell seem to make God more a sadistic torturer than a caring parent. Eleonore Stump, acc

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Sallmann, Klaus. "Reserved for Eternal Punishment: The Elder Pliny's View of Free Germania (HN. 16.1-6)." American Journal of Philology 108, no. 1 (1987): 108. http://dx.doi.org/10.2307/294917.

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Steffen, Edith. "The eternal return of the father: The Oedipus complex in Nietzsche." Psychotherapy Section Review 1, no. 48 (2011): 47–55. http://dx.doi.org/10.53841/bpspsr.2011.1.48.47.

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Noting a curious parallel between an incident from Friedrich Nietzsche’s life shortly before his mental breakdown involving the passionate defence of a mistreated horse and a dream recounted in Dostoevsky’s Crime and Punishment which bears Oedipal overtones, this article attempts to offer an interpretation of this incident and other aspects of Nietzsche’s life and work from the perspective of the Oedipus complex as developed by Freud. Drawing on a variety of theoretical and clinical writings such as the case study of ‘Little Hans’, Totem and taboo and Beyond the pleasure principle as well as b

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Lola, James A., Arung P. Marumbona, and Juprianus. "PERUMPAMAAN TENTANG ORANG KAYA DAN LAZARUS YANG MISKIN:." Jurnal Teologi RAI 1, no. 1 (2025): 125–40. https://doi.org/10.63276/jurnalrai.v1i1.25.

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The parable of the rich man and Lazarus recorded in Luke 16:19-31 has been the subject of much attention and commentary among Christians and is one of the most debated parables of Jesus. One of the issues of debate regarding this parable is related to the meaning and intentions of the afterlife. This study aims to answer the question of life after death by using a qualitative research method with a hermeneutic approach. Thus, the result of this study is that life after death is something that really exists. Placing humans in two places, namely the bosom of Abraham and Hades, where the place in

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Stein Kokin, Daniel. "“Arch”-Enemy: The Polemic against Titus in Benjamin of Tudela’s Book of Travels." Hebrew Union College Annual 93 (June 1, 2023): 31–116. http://dx.doi.org/10.15650/hebruniocollannu.93.2022/031.

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A brief passage in Benjamin of Tudela’s Book of Travels places the Emperor Titus’s palace outside of Rome, explaining that the Senate (and, in some manuscripts, also the consul) did not allow him to re-enter the city in punishment for having taken too long to conquer Jerusalem. Though clearly contravening the known historical record, according to which Titus celebrated a triumph upon his return to the Eternal City, this strange claim has been almost entirely overlooked in the substantial literature on this text. “‘Arch’-Enemy” addresses this lacuna on multiple fronts. After first ascribing thi

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Grenholm, Cristina. "Book Review: The One Purpose of God: An Answer to the Doctrine of Eternal Punishment." Interpretation: A Journal of Bible and Theology 53, no. 3 (1999): 322. http://dx.doi.org/10.1177/002096439905300325.

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MYERS, DAVID B. "Exclusivism, eternal damnation, and the problem of evil: a critique of Craig's Molinist soteriological theodicy." Religious Studies 39, no. 4 (2003): 407–19. http://dx.doi.org/10.1017/s0034412503006668.

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According to orthodox Christianity, salvation depends on faith in Christ. If, however, God eternally punishes those who die ignorant of Christ, it appears that we have special instance of the problem of evil: the punishment of the religiously innocent. This is called the soteriological problem of evil. Using Molina's concept of middle knowledge, William Lane Craig develops a solution to this problem which he considers a theodicy. As developed by Craig, the Molinist theodicy rests on the problematic assumption that all informed persons who would freely reject Christ are culpable. Using an infor

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Asri, Zietha Arlamanda. "The Power Regulation System in Budi Darma's Short Story Presiden Jebule." Culturalistics: Journal of Cultural, Literary, and Linguistic Studies 8, no. 2 (2024): 26–33. https://doi.org/10.14710/ca.v8i2.25142.

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The concept of power remains an eternal topic of discussion, as it permeates every aspect of human existence. Likewise, in literary works, the theme of power is a central topic for several writers. One of the Indonesian writers, Seno Gumira Ajidarma, argues that in literary works, the authors are free to write reality and voice criticism, hopes, and concerns of the people against the authorities. In his work “Presiden Jebule”, Aji Darma tries to show how power is regulated and imprisoning society through rules and punishment. The method used in this research is post-structuralism by Michel Fou

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Hia, Mitra Milawati, and Kasiatin Widianto. "Meaning Of The Phrase “Sin That Doesn't Create Death” According To 1 John 5:16." Journal Kerugma 5, no. 2 (2022): 74–86. http://dx.doi.org/10.33856/kerugma.v5i2.254.

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The title of this research is as follows: The Meaning Of The Phrase “Sin That Does Not Bring Death” According To 1 John 5:16 "The purpose of this study is to prove and explain the meaning of the phrase Sin that does not bring death according to 1 John 5:16. The research method used in This study uses an exegesis study, using books as reference material for more valid literature review research requirements. There are several results as conclusions in this study, namely as follows: "sins that are not bring death" referred to in 1 John 5:16 is the sin of believers (those who have been born again

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Olmo, Ismael del. "Outsiders of Hagnopolis: unbelief, fear, and religion in Thomas More's Utopia." Moreana 54 (Number 207), no. 1 (2017): 57–70. http://dx.doi.org/10.3366/more.2017.0006.

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This paper deals with unbelief and its relationship with fear and religion in Thomas More's Utopia. It stresses the fact that Epicurean and radical Aristotelian theses challenged Christian notions about immortality, Providence, and divine Judgement. The examples of Niccolò Machiavelli and Pietro Pomponazzi, contemporaries of More, are set to show a heterodox connection between these theses and the notion of fear of eternal punishment. More's account of the Utopian religion, on the contrary, distinguishes between human fear and religious fear. This distinction enables him to highlight the threa

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Akimzhanov, Talgat. "The need to switch to a new model of sentences execution in the Republic of Kazakhstan as a modern requirement." International penitentiary journal 2, no. 3 (2020): 160–67. http://dx.doi.org/10.33463/2712-7737.2020.02(1-3).3.160-167.

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Currently, the system of sentences execution in the Republic of Kazakhstan does not correspond to the realities of modern times and needs to be reformed. This fact is confirmed by penitentiary practitioners and scientists. The system of punishment execution does not provide for the correction of convicts and their subsequent resocialization. Instead, it has become a punitive tool for those who are punished for criminal offenses. As a result, instead of returning a person to society, which is the goal of criminal, penal legislation and justice, the system of punishment execution, on the contrar

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Randa II, Federans. "Eksistensi Yesus Kristus dalam Perjanjian Baru." LOGON ZOES: Jurnal Teologi, Sosial dan Budaya 4, no. 1 (2021): 1–22. http://dx.doi.org/10.53827/lz.v4i1.25.

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When God created the first humans, namely Adam and Eve, they were both created in the image of God without any sin in humans. But humans eventually fell into sin because of the wrong choices of humans by violating God's commandments by eating the fruit of the knowledge of good and evil which was forbidden by God to be eaten, because when humans eat them, they must die and death is what makes humans sin and lose holiness. God of himself (Rom. 3:23). Sin makes humans separate from God and humans cannot reach God because of the enmity that occurs between humans and God. Sin led man to destruction

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MZ, Isniyatun Nizwah, Arina Rohmatika, and Nurul Hidayah. "THE MEANING AND SYMBOLISM OF SURAH AL-LAHAB FROM THE PERSPECTIVE OF ROLAND BARTHES' SEMIOTICS." ALLAIS Journal of Arabic Language and Literature 3, no. 2 (2024): 63–77. https://doi.org/10.22515/allais.v3i2.10122.

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The data for this study were sourced directly from the Qur'anic text of Surah al-Lahab, complemented by interpretations from classical and contemporary Tafsir literature, including Tafsir Ibn Kathir and Tafsir al-Misbah. Data were collected through textual analysis, identifying key terms such as لهب (lahab), يدا (yadaa), سيصلى (sayaslaa), الحطب (al-hatab), and مسد (masad), which serve as signifiers. These were then analyzed using semiotic techniques to reveal their denotative meanings ("flame," "both hands," "firewood," and "fiber rope") and connotative interpretations that symbolize punishmen

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Heydari, Ahmad, Hassan Heydari, and Hormoz Asadi Kohbad. "Legal and Jurisprudential Examination of Organ Donation After Qisas." Comparative Studies in Jurisprudence, Law, and Politics 6, no. 3 (2024): 305–20. https://doi.org/10.61838/csjlp.6.3.19.

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Qisas is one of the criminal laws in Islam, which the Quran regards as a means of preserving the life of society. The legislation of the Qisas punishment was established to prevent blind vengeance and actions devoid of justice, as well as to deter criminals from committing murder or causing bodily harm to citizens. The Qisas law is intended to protect the crucial pillar of society, namely the life of individuals, from criminals. In this context, the issue of organ donation may be one of the positive aspects. A criminal or convict who is sentenced to Qisas or execution usually repents before th

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Shahangian, Noori Sadat. "معاد شناسی یهود". اندیشه دینی 34 (20 лютого 2020): 25–40. https://doi.org/10.5281/zenodo.3677294.

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This article is directed towards learning Jewish traditional teachings on human destiny after death. It has been documented to the Old Testament and Talmud besides three apocalyptic literature (namely Second Book of Ezra,First Book of Enoch , Theosophy of Solomon).The study of after-life and related themes such as Sheol (nether -land) ,its attributes and transition of views related to deads' conditions, their resurrection and its end , the coming of Messiah , the conditions of his coming and its proceeded and followed events,Messianic period and its characteristics ,the judgement , reward

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Mathieson, Stuart. "Stokes: Victorian Britain's most important religious scientist?" Philosophical Transactions of the Royal Society A: Mathematical, Physical and Engineering Sciences 378, no. 2174 (2020): 20190518. http://dx.doi.org/10.1098/rsta.2019.0518.

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Sir George Gabriel Stokes is justly recognized for his substantial contributions to mathematics and physics, particularly optics and hydrodynamics. Yet Stokes also had a particularly noteworthy involvement in the religious life of Victorian Britain, and especially in the relationship between science and religion. As an outspoken evangelical, a prominent religious scientist, a lecturer on natural theology, and a lay writer on widely-debated theological topics such as eternal punishment, Stokes made contributions unsurpassed by any of his contemporaries. However, these have often been overlooked

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Plyukhanova, M. B. "On the Meaning of Parallel Scenes and Cross-Cutting Motives in F. M. Dostoevsky’s «Super-Novel»: The Search for a Method Between Innokenty Annensky and the «New Criticism»." Russkaya literatura 3 (2020): 84–93. http://dx.doi.org/10.31860/0131-6095-2020-3-84-93.

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The article is based on the idea that fi ve Dostoevsky’s novels can be interpreted as one continuous text. This opinion has already been expressed by Vyacheslav Ivanov, Petr Bitsilli and others, in various frameworks. The article shows how certain scenes and details migrate from one novel to the other, gaining key positions in the novels’ structure. Scenes involving a coffi n with the body of a victim (a woman, a child), are analyzed: flowers, birds, a fly acquire different functions and meanings in such scenes in "Crime and Punishment", "The Idiot", "The Eternal Husband", "The Brothers Karama

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Schrader, Abby M. "Containing the Spectacle of Punishment: The Russian Autocracy and the Abolition of the Knout, 1817-1845." Slavic Review 56, no. 4 (1997): 613–44. http://dx.doi.org/10.2307/2502115.

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In 1817, Russian authorities apprehended six Tatar brigands in the port town of Feodosiia in the Crimea. Convicted of murdering seventeen people and of stealing from and desecrating a Christian church, the six were sentenced in April by the local civil and criminal court to punishment by knout–the harshest instrument of corporal punishment used in Russia. The knout consisted of a stiff thong of rawhide fastened by a bronze ring to a braided leather whip of approximately three and a half feet in length; this apparatus was attached to a wooden stick of two and a half feet that the executioner wi

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