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Relevant bibliographies by topics / God's punishment

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Academic literature on the topic 'God's punishment'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 March 2023

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Journal articles on the topic "God's punishment"

1

Wiest, Walter E. "GOD'S PUNISHMENT FOR SIN?" Religious Education 83, no. 2 (1988): 243–50. http://dx.doi.org/10.1080/0034408880830209.

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Marhaban, Nawawi. "THE CRIMINALIZATION OF THE QUR'AN PERSPECTIVE AND IT’S CONTEXTUALIZATION IN INDONESIA." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 6, no. 2 (2021): 361–77. http://dx.doi.org/10.32505/at-tibyan.v6i2.3418.

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The Qur'an as the main source of law in Islam rules various kinds of criminal offenses and their punishments called Jarīmah. This is relevant to the purpose of God's laws implemented for the benefit and happiness of human beings. This article aims to present the discourse of Islamic criminal law in the Indonesian context. By using library research and content analysis as the analytical knife, this study found that the punishment in terms of the existence of texts in the Qur’an and hadith consists of two kinds. First, the punishments directly mentioned in the text are ḥudūd, qiṣaṣ, diyāt and ka

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Evans, Robert A. H. "God's Judgement in Carolingian Law and History Writing." Studies in Church History 56 (May 15, 2020): 60–77. http://dx.doi.org/10.1017/stc.2019.4.

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Early medieval thinkers often conceived of God in legal terms, especially when they interpreted contemporary disasters as God's ‘just judgement’. Modern scholars have emphasized the importance of these ideas for motivating early medieval reform and legislation and for interpreting history itself. This article explores how these ideas were used in Carolingian legislation and history writing and argues that God's judgement was not as straightforward a theme as it first appears. God's judgement, for example, was not nearly as important for Carolingian historians as it had been for their predecess

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Lola, James, and Donna Mutiara Junita Nainggolan. "Kedaulatan Allah dan Pandemi Covid-19: Sebuah Tinjauan Biblis-Teologis." JURNAL LUXNOS 7, no. 1 (2021): 64–76. http://dx.doi.org/10.47304/jl.v7i1.141.

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Abstrac: This literature research traces the biblical-theological study of God's sovereignty related to the Pandemic. The problem of pandemic itself, in tracing the Bible, is more associated with infectious diseases especially pestilence, in which infectious diseases are given by God as a punishment for human sin, as a warning of a greater danger and also as God's way to save His chosen people.  Keywords: Pandemic, God’s Sovereignity, Infectious Diseases, pestilence  Abstrak: Penelitian kepustakaan ini menelusuri tentang kajian biblis-teologis tentang kedaulatan Allah b

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Phillips, Russell E., and Catherine H. Stein. "God's will, God's punishment, or God's limitations? Religious coping strategies reported by young adults living with serious mental illness." Journal of Clinical Psychology 63, no. 6 (2007): 529–40. http://dx.doi.org/10.1002/jclp.20364.

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Asparina, Atropal, and Karina Rahmi Siti Farhani. "Mitologi “Bencana adalah Azab” dalam Meme Media Sosial." Khazanah Theologia 2, no. 3 (2020): 164–77. http://dx.doi.org/10.15575/kt.v2i3.9213.

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This article examines the responses to natural disasters that are demonstrated through memes which are then spread through social media. The response in the form of a meme not only contained condolences or positive prayers related to disaster victims. But more than that, which contains a kind of warnings which essentially states that natural disasters that occur are the result of human hands or the disaster is God's punishment for disobedience by humans. Theological justification was finally used in the meme by quoting verses from the Quran, hadith of the Prophet or qaul of sahabat and scholar

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Irul, Syachirul A'dhom Al-Fajri. "Relasi Wabah dengan Tindakan Destruktif dalam Al-Qur’an." Wasathiyyah 4, no. 1 (2022): 60–73. http://dx.doi.org/10.58470/wasathiyyah.v4i1.17.

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When the corona virus hit almost all corners of the earth, there was an assumption that this virus was a form of God's wrath against the injustice that befell some groups of Muslims. although it is true that in various verses Allah tells of the punishment that was revealed to the previous people as a sanction for the destructive actions they did. however, even if the assumption is true, in many explanations it is also explained that Allah is most merciful, most merciful even to those who commit sins, and Allah's mercy is far wider than His punishment. For this reason, in addition to test

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AlSheddi, Mona M. "Do Message Framing and Source Credibility Matter? : Examining Framed COVID- 19 Prevention Messaging in Saudi Arabia." Journal of Educational and Psychological Studies [JEPS] 16, no. 4 (2022): 294–307. http://dx.doi.org/10.53543/jeps.vol16iss4pp294-307.

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This paper aims to examine the influence of different message framings (utilitarian, deontological, religious, virtue-based message, and God's punishment-based messages) on Saudi Arabians’ beliefs and behavioral intentions related to COVID-19 and the influence of message source (religious advocate, Saudi COVID-19 monitoring committee member, close person, physician, journalist, and social media influencer) on communicating messages in the COVID-19 pandemic context. The between-subject design experiment (n =222) was conducted online due to the Covid-19 restrictions in force at the time of this

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Talbott, Thomas. "Punishment, Forgiveness, and Divine Justice." Religious Studies 29, no. 2 (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

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Subramani, Rev Dr N. "The Imagery of Love in the Book of Hosea (Hosea 3:1-5): A Word Study." BIBLICAL STUDIES JOURNAL 04, no. 01 (2022): 33–59. http://dx.doi.org/10.54513/bsj.2022.4103.

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The book of Hosea presents sincere devotion and commitment to the Lord. The prophet’s message was mostly warnings, but there is a note of hope in the form of sincere repentance and asking for God's forgiveness, followed by a renewed commitment to the Lord. The people of Israel may find forgiveness and restoration to God’s favour and blessings. The prophet Hosea was instructed by God to symbolically prophesy to the Israelites about their disobedience to His call, and they would be punished if they did not return to the Lord their God. The prophecy is aptly represented in the marriage of Hosea t

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Dissertations / Theses on the topic "God's punishment"

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Eckhart, Don Elijah. "A Resource for Christians to Consider God's Potential Purposes for Eternal Punishment." Ashland Theological Seminary / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=atssem1606935986129324.

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Baker, Joseph O., and Andrew L. Whitehead. "God’s Penology: Belief in a Masculine God Predicts Support for Harsh Criminal Punishment and Militarism." Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/etsu-works/7803.

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Prior research demonstrates that multiple dimensions of religiosity significantly predict punitive attitudes and militarism. This study highlights the importance of believing in a masculine God, an aspect of religiosity with a robust and consistent relationship to punitiveness and militarism, but which has previously been unexamined. After accounting for multiple aspects of religiosity highlighted by previous research—such as frequency of religious practice, religious tradition, fundamentalist identity and beliefs, and other dimensions of God image including love, anger, judgment, and engageme

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MALPENSA, MARCELLO. "L'EPISCOPATO ITALIANO E LA GRANDE GUERRA: DISCORSO PUBBLICO E DISCORSO INTERNO (1914-1918)." Doctoral thesis, Università Cattolica del Sacro Cuore, 2010. http://hdl.handle.net/10280/714.

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Fino ad oggi, la storiografia occupatasi dell'atteggiamento tenuto dai vescovi italiani nel corso del primo conflitto mondiale aveva affrontato il tema in base a un’ottica essenzialmente politica, volta a stabilire la maggiore o minore adesione dell'episcopato agli ideali patriottici e il suo grado di sostegno alla guerra. In questo studio, da una parte l'analisi del discorso pastorale pubblicamente prodotto dall'episcopato italiano sulla e nella Grande Guerra, dall'altra l'analisi del discorso indirizzato all'interno della gerarchia ecclesiastica sia verso il basso (sacerdoti-soldati e chieri

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MALPENSA, MARCELLO. "L'EPISCOPATO ITALIANO E LA GRANDE GUERRA: DISCORSO PUBBLICO E DISCORSO INTERNO (1914-1918)." Doctoral thesis, Università Cattolica del Sacro Cuore, 2010. http://hdl.handle.net/10280/714.

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Fino ad oggi, la storiografia occupatasi dell'atteggiamento tenuto dai vescovi italiani nel corso del primo conflitto mondiale aveva affrontato il tema in base a un’ottica essenzialmente politica, volta a stabilire la maggiore o minore adesione dell'episcopato agli ideali patriottici e il suo grado di sostegno alla guerra. In questo studio, da una parte l'analisi del discorso pastorale pubblicamente prodotto dall'episcopato italiano sulla e nella Grande Guerra, dall'altra l'analisi del discorso indirizzato all'interno della gerarchia ecclesiastica sia verso il basso (sacerdoti-soldati e chieri

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Painesi, Anastasia. "Du récit à la représentation : la transposition de sujets de la littérature grecque antique dans l’art gréco-romain et la peinture occidentale (XVe-XIXe siècles). Le cas de la Punition Divine." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040150.

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La punition divine est un phénomène récurrent dans la mythologie grecque. L’hybris, commise par des individus vaniteux et orgueilleux aspirant à se comparer aux dieux ou même à se succéder à eux à la domination du Cosmos, provoque une série de châtiments atroces, imposés par les Olympiens à des hommes et à des femmes, à des humains et à des êtres mythiques, à des héros, à des rois et même à d’autres dieux sans discrimination. L’étude actuelle examine l’iconographie de divers types de châtiment divin dans l’art gréco-romain et la peinture occidentale (XVe-XIXe siècles). Elle analyse l’interacti

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Books on the topic "God's punishment"

1

Martin, Robert Paul. The death penalty: God's will or man's folly. Simpson Pub. Co., 1992.

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Edwards, Jonathan. The wrath of almighty God: Jonathan Edwards on God's judgment against sinners. Soli Deo Gloria Publications, 1996.

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3

The fire of God's anger, or, Light from the Old Testament upon the New Testament teaching concerning future punishment. Office of "Words of Reconciliation", 1989.

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God punishes sin: The impact of sin on society and God's remedy for social and moral justice. Outskirts Press, 2010.

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Gorringe, Timothy. God's just vengeance: Crime, violence, and the rhetoric of salvation. Cambridge University Press, 1996.

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6

God's wrathful children: Political oppression and Christian ethics. William B. Eerdmans Pub. Co., 1995.

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7

The gods of heavenly punishment. W.W. Norton & Company, 2013.

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8

Kurić, Lutvo. Date of end of the world: God's punishment. LAP Lambert Academic Publishing, 2012.

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9

(Taushev), Archbishop Averky, and Vladimir Djambov. Herald of God's Punishment: To the Russian People. Independently Published, 2019.

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Martin, Robert Paul. The Death Penalty: God's Will or Man's Folly. Simpson Publishing Company, 1991.

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Book chapters on the topic "God's punishment"

1

Westbrook, Deeanne. "The Ways of God to Men: Belief, Preordination, Predestination, Rewards and Punishments, Spiritual Economics." In Speaking of Gods in Figure and Narrative. Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230117679_9.

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Cochran, Judith. "Elephantine Island—Importance to Egyptians and Romans—the Nilometer—how it Foretold Prosperity or Famine— Reading of the Gauge—Scenic Attractiveness—Notable Temples and Gods—Waste of Human Life—how the Island Derived its Name—Assuan and its Granite Quarries—Ruins of Swenet—Juvenal's Punishment—the Solar Wonder of Siene—Fate of Eratosthenes." In Routledge Library Editions: Egypt. Routledge, 2021. http://dx.doi.org/10.4324/9780203079140-66.

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"Corporeal Punishment: Sandra." In God's Laboratory. University of California Press, 2019. http://dx.doi.org/10.1525/9780520952256-006.

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"God's Fatherly Correction and the Conversion of the Nations." In Reward, Punishment, and Forgiveness. BRILL, 1999. http://dx.doi.org/10.1163/9789004276031_023.

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Wise, Isaac Mayer. "The Fall of the Second French Empire." In Jewish Preaching in Times of War, 1800 - 2001. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781906764401.003.0010.

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This chapter concerns a sermon capturing the outbreak of hostilities between France and Prussia which led to the founding of the Third French Republic. In addition, there was a widespread consensus among Christians and Jews alike at this period that historical and current events reflect the providential control of an all-powerful sovereign ruler of the universe in accordance with the principles of divine justice. German Christian preachers were eager to claim that the stunning German victory was God's punishment for the sinful failings of French national character and of French political philosophy. This providential explanation of the war is a central theme of the sermon conducted by Isaac Mayer Wise. Wise, one of the most influential American Jewish leaders of the nineteenth century, had honoured a pledge to remain silent on political and military issues during the Civil War; now he strongly endorsed from his pulpit the view that the French debacle was part of God's plan.

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van Egmond, Bart. "God’s Pedagogy of the Embodied Soul." In Augustine's Early Thought on the Redemptive Function of Divine Judgement. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198834922.003.0003.

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This chapter deals with Augustine’s thinking on the soteriological meaning of God’s judgement during his stay in Rome and Thagaste. In this period, Augustine starts to engage explicitly with the Manichaean view of evil in the world. Against the Manichees, he interprets the evil that we suffer as a corrective punishment of the Creator on the sinful soul. In continuity with the Alexandrian tradition, Augustine still believes that man by his free will is capable of making a good use of this divine incentive to return. The chapter also addresses God’s use of judgement in the history of salvation. It opposes the views of scholars who have argued that the early Augustine sees the history of salvation as a process of moral progress from the Old to the New Testament, which would imply that God ceased using earthly punishments to educate his people in the time of the New Testament. A final section treats Augustine’s experience of ordination. It argues that Augustine understood his ordination as divine chastisement for his own arrogance.

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Sattar, Adnan. "The gods that failed." In Criminal Punishment and Human Rights. Routledge, 2019. http://dx.doi.org/10.4324/9780429459696-3.

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Wessling, Jordan. "Punitive Love." In Love Divine. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198852483.003.0007.

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While a number of theologians maintain that the motives resting behind God’s love and punitive wrath are often opposed to one another, Chapter 6 argues that God’s just wrath is a facet of His love and that God’s punishment of sinners is an expression of this relentless love. To make this case, it is first contended that God’s creation out of love as well as the ministry of Christ support the notion that God’s love and punitive wrath are fundamentally one. Next, the work of Gregory of Nyssa and the contemporary philosopher R.A. Duff are built upon to construct a communicative model of divine punishment. According to this model, God’s punishment intends to communicate to sinners the censure they deserve, with the aim of persuading these individuals to start down the path of spiritual transformation. In the final section, the communicative theory of divine punishment is applied to the doctrine of hell. There it is suggested that, given the communicative theory, hell is best seen as a place where God tries to reform sinners and enable them to exit hell and join the glorified saints. But, it is shown, this conception of hell does not by itself entail universal salvation.

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O'Daly, Gerard. "Final Destinations." In Augustine's City of God. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198841241.003.0010.

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This chapter discusses the themes of Books 19–22, which focus on the ends of life (in the sense both of overriding values and of final states) in philosophy and in Christian biblically determined belief. The principal themes discussed are: the concept of hierarchical degrees of peace and order; the question of the realization of justice and virtue in earthly historical societies; the definition, in dialogue with Cicero, of the res publica (state); the appropriate behaviour of Christians in the Roman state; God’s last judgement, and the biblical evidence for the doctrines of afterlife rewards and punishments; the plausibility of eternal bodily punishment; bodily resurrection, and Platonist objections to it; the eternal bliss of those humans who are predestined to be saved; what ‘seeing God’ might mean.

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"2 • DOCTORS ON THE MARCH Punishment, Violence, and Protests." In Becoming Gods. Rutgers University Press, 2021. http://dx.doi.org/10.36019/9781978819696-005.

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Conference papers on the topic "God's punishment"

1

Cathey, W. Thomas. "Tantalus and Optical Computing." In Optical Computing. Optica Publishing Group, 1989. http://dx.doi.org/10.1364/optcomp.1989.tuf1.

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The ancient Greek, Tantalus, had a problem that is similar to that of some optical computing and signal processor researchers. As a punishment by the Greek gods, Tantalus was placed in a lake with water up to his waist. Fruit was on branches just above his head. However, when he leaned over to drink, or reached up to eat, the water receded just beyond reach and the fruit evaded his grasp. Hence, he was doomed to never obtaining what seemed so close. I do not know what deed was done by the optics researchers that deserves similar punishment (I have some ideas.), but some of the anticipated resu

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