Dissertations / Theses: 'Repentance'

1

Stewart, Gary Paul. "Repentance and the believer." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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2

Harper, George. "Repentance in Pauline theology." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75747.

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This thesis is an investigation of the place and function of repentance in the theology of Paul as determined by the critical application of the categories "getting-in" and staying-in" to the passages where the term is used and to passages where the concept may be implied. It contains an exegesis of those passages and an analysis of Paul's conversion experience. Consideration is also given to the implications this study has for other areas of New Testament study.
The main theses are that repentance was used by Paul in a variety of ways and played a more important role for him than has been thought and that Paul's place in early Christianity was in line with the teaching of Jesus and the early Christian church.

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3

Klingler, David. "Jonah a call for repentance /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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4

Null, John Ashley. "Thomas Cranmer's doctrine of repentance." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240866.

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5

Hemeidah, Ahmad Al-Saiid Zaki. "Repentance as a Legal Concept." Thesis, The University of Arizona, 2011. http://hdl.handle.net/10150/144591.

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This thesis assesses the mitigating impact of repentance upon the fixed punishments for brigandage (hiraba), theft, and the accusation of fornication (qadhf) under Islamic law, focusing on classical sources of Qur'anic exegesis (tafsir), law (fiqh), and legal theory (usul al-fiqh). It examines and compares the opinions of jurists and exegetes who are not affiliated with a school of law as well as jurists who belong to any of the eight legal schools--namely the Hanafis, Malikis, Shafi`is, Hanbalis, Zahiris, Zaydis, Imamis, and Ibadis. This thesis demonstrates that the mitigating impact of repentance upon the fixed punishments for brigandage, theft, and qadhf constitutes a case of casuistry as jurists do not assign legal significance to the concept of repentance in all of these three cases. Furthermore, the legal tradition on the mitigating impact of repentance upon fixed punishments shows a high degree of commonality that transcends school affiliation and theological orientation.

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6

Baird, Gloria Karen. "A critical review of identificational repentance." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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7

Bergman, Dale Oliver. "Repentance in the Book of Acts." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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8

Beitler, David M. "The role of repentance in conversion." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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9

Melissaris, Athanasios G. "Repentance according to St. John Chrysostom." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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10

Osiecki, Christopher. "Intercessory prayer and the repentance of God." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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11

Smith, Jeffrey G. "A counseling case study on biblical repentance." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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12

Haddy, Elie. "Baptism God's call to repentance and obedience /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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13

Lim, Kun-Taek. "The prophetic exhortation to repentance in Amos a study on Amos 5:4-5, 6-7, 10-15, 21-27, and 4:12 /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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14

Chung, Chi-kei, and 鍾子祺. "Repentance : the Jewish solution to the German problem." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hdl.handle.net/10722/195997.

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15

Harris, Patrick J. "A Biblical model for penitential prayer Daniel 9:3-19 /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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16

Armstrong, Adrian Alwyn. "Yahweh's offer of repentance in the midst of judgement [sic] the placement of Ezekiel 18 within the structure of the book of Ezekiel /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p048-0341.

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17

SoÌ†ng, Chu-jin. "Retribution and repentance in the Former Prophets : a literary study." Thesis, University of Sheffield, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.361599.

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18

Simiyu, Michael Wakhangu. "The concept of repentance in African traditional religion compared with Christianity /." Berlin : Viademica-Verl, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2950229&prov=M&dok_var=1&dok_ext=htm.

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19

Smith, James Otwell. "Repentance in the lordship controversy and the soteriology of John Owen." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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20

Marquis, Todd A. "From penance to repentance : themes of forgiveness in the early English Reformation." Thesis, University of Warwick, 2016. http://wrap.warwick.ac.uk/82158/.

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This thesis is an examination of the historical thought of several key English reformers regarding the assimilation or rejection of different aspects of late medieval notions of the sacrament of penance during the Henrician phase of the English Reformation. It is a study primarily concerned with how notions of penance in the theology of these reformers were inherited from patristic, humanist, and continental reformers and how the evangelicals reworked them. While these reformers did not agree on all matters of theology, important points of contact can be found in how they understood the roles of contrition, confession, and satisfaction within a framework that denied the efficacy of human participation in the forgiveness of sins. There are three distinct sections. The two chapters of the first section are concerned with establishing the context of sacramental penance in the sixteenth century. The first chapter identifies distinct phases of the evolution of notions of sacramental penance from the early church through the scholastics, and the second chapter explores the theology of three important influences on the evangelicals—John Wycliffe, Desiderius Erasmus, and Martin Luther—and shows that while their views were unique, they shared important points of connection with the evangelicals in England. The second section consists of the next four chapters, which are dedicated to individual English exiled evangelicals from 1524-1535. Chapter three identifies Tyndale’s unique use of terminology in his redefining of the terms and rearranging of the formula of sacramental penance as he focused on the covenantal language of Christ’s blood as the satisfaction in place of human effort. Chapter four is concerned with Robert Barnes’ notion of the coexistence of contrition and confession, with oral confession occurring after forgiveness has been made. Chapter five details John Frith’s notion of repentance as related to an earthly purgation of sins and a passive, effortless turning from them. Chapter six examines George Joye’s notion of how an effective confession was to be made to God or to man. The third section comprises only one chapter (seven), and it contends that these exiles had significant influence on the later Henrician formularies, and that within them an evangelical notion of confession prevailed, particularly in the relationship of confession and purgatory, but also the understanding of the relationship between sorrow for sin and its forgiveness.

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21

Larson, Paul Daniel. "New interpretation of Matthew 18:18-20 : reconciliation and the repentance discourse." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/10621.

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Matthew 18:18-20 is an important section of the discourse of Matthew 18 and one of the most important passages for Matthew's theology. The near identical wording of Mt. 18:18 to Mt. 16:19b-c gives this section even further importance. Mt. 16:17-19 has long been a source of disagreement about the place of Peter or the structure of the church in early Christianity, so the connection of Mt. 18:18 to Mt. 16:19b-c closely ties one important passage of Matthew to another. This thesis proposes a new interpretation for Mt. 18:18-20 and also for Mt. 16:19b-c, though the primary aim of the thesis is directed to the new interpretation of Mt. 18:18-20. The entire section of Mt. 18:18-20 is an expression of a central and repeated emphasis of Matthew's theology, his emphasis on divine causation in human behavior. The heaven-first order of binding and loosing in Mt. 18:18 expresses the conviction that God causes a person to repent (which does not deny there also being human causation). When the sinner of Mt. 18:15 looses his sin from himself through repentance, and when disciples respond by treating him as if his sin were loosed, such loosing has already occurred in heaven because God caused the person to repent. When the sinner holds fast to his sin and thus is treated by disciples in kind as if his sin were indeed bound to him, this is so because of the absence of such divine influence to repentance or because of the withdrawal of such influence in cases where the sinner has resisted it. It is thus appropriate to say that what has been loosed or bound on earth has already been loosed or bound in heaven. This explains the periphrastic future perfect verbal forms of Mt. 16:19b-c and 18:18. Matthew moves from the focus primarily on sin in Mt. 18:18 to a focus on conflict in Mt. 18:19. When two persons reconcile and thus resolve conflict, such reconciliation will have been divinely caused. The apodosis of Mt. 18:19 gives information about the cause of the event of the protasis. Something similar happens in Mt. 18:20, where the presence of the exalted Jesus mediates the presence of God, who works together with the exalted Jesus to bring reconciliation for the name of Jesus. Such an interpretation is the basis for renaming the discourse. It is a repentance discourse. This proposal for Mt. 18:18-20 avoids problems that have plagued previous interpretations of these verses. It does justice to the periphrastic future verbal forms and respects the linguistic evidence of Mt. 18:18-20. It also allows the interpreter to find a triad of triads structure that aligns the repentance discourse with the structure of the preceding discourses and with Matthew's use of triads in non-discourse material. Further, though this proposal is defensible on its own, it is also in continuity with Matthew's emphases on reconciliation and divine causation prior to Mt. 18. The results of this study are significant for source and redaction critical assessment of Mt. 18, for understanding Matthew's theology, and for understanding his conception of righteousness.

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22

Vayanos, Stylianos G. "Elias Meniates biography & translation of his sermons on repentance and confession /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Thesis (Th. M.)--Holy Cross Greek Orthodox School of Theology, Brookline, Mass., 1998.
Original [Greek] texts of Elias Meniates' sermons on repentance and confession included in appendix. Includes bibliographical references (leaves 154-159).

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23

Stull, Richard J. "Developing a habit of repentance and faith a Christian surprised by his need for the gospel /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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24

Huff, Ben. "Perception produces repentance| An articulation and defense of a concept of reformed soteriology." Thesis, Southeastern Baptist Theological Seminary, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10243432.

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The thesis of this study is that perception produces repentance in the unconverted. The study will demonstrate that Reformed sources, as well as the Scriptures, repeatedly pinpoint a proper perception of God, self, and Christ, as the impetus of repentance in fallen humanity. The study will demonstrate that Reformed sources, as well as biblical authors, repeatedly differentiate between mere knowledge of biblical truth and a genuine perception of spiritual realities. The study will demonstrate that historic Reformed soteriology, as well as the Scriptures, affirm that a mere knowledge of the gospel is ineffectual, while also affirming that perception invariably produces repentance in the subject.

Research Methodology: This work will begin by surveying the works of significant Reformed theologians in order to discern what they have identified as the impetus of repentance. Chapter 2 will survey the works of Reformed theologians who: (1) fail to identify an impetus of repentance, or; (2) fail to substantially defend the impetus of repentance that is identified. In chapter 3 the work will survey the writings of additional Reformed theologians, as well as the thoughts of the Westminster Confession of Faith and Alvin Plantinga, in order to demonstrate that Reformed theologians/sources most often identify the impetus of repentance as a proper perception of God, self, and Christ. This work will focus on the writings of theologians who are recognized as representatives of the Reformed faith.

The validity of the thesis will also be demonstrated from the biblical witness. In chapter 4 this work will focus on two key texts from the Old Testament canon (Deut 29:2–4 and Isa 6:9–10), which demonstrate that the Old Testament makes a distinction between mere knowledge and perception. The work will also focus on the Hebrew verb yada, which encapsulates the Hebrew concept of knowledge. This work will also demonstrate that the thesis of this work is consistent with conversion stories from the Old Testament, as well as the writings of Hebrew prophets.

The work will also demonstrate that the thesis of this work, that spiritual perception produces repentance, is derived from the New Testament. A survey of key occurrences of μϵτανoια and ϵπιστρϵ&phis;ω in the New Testament, as well as an examination of the concept of repentance in the New Testament, will show that the New Testament consistently presents spiritual perception as the impetus of repentance. The writings of Matthew, Luke, Paul, Hebrews, and John will be examined in order to demonstrate that the thesis is derived from the biblical witness. It will be evident that the New Testament creates a link between a proper perception of God, self, and Christ, and repentance. The ultimate goal is to demonstrate that the thesis, that perception produces repentance, is derived from the Scriptures, and is consistent with historic Reformed theology. (Abstract shortened by ProQuest.)

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25

Neidert, David L. "The Concept of God's repentance in Joel 2:13, Jonah 4:2, and Psalms 106:45 an exegetical survey /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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26

Schellbach, Paul. ""Blessed are those who mourn" penthos in Christian spirituality /." Theological Research Exchange Network (TREN) Access this title online, 1992. http://www.tren.com.

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27

Davaut, Nathalie. "Regarder, ecouter et repentir : le sacrement de penitence dans trois moralites francaises /." free to MU campus, to others for purchase, 1998. http://wwwlib.umi.com/cr/mo/fullcit?p9924879.

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28

Morlan, David. "Personal repentance in the preaching of Jesus interactions with N.T. Wright and first century Judaism /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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29

Brassel, Marie. "«Prostitution et repentance» La maison des repenties de Sainte Catherine à Montpellier (1285-1499)." Mémoire, Université de Sherbrooke, 2015. http://hdl.handle.net/11143/6992.

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Basé sur des documents originaux et les statuts consulaires de sœurs de Sainte-Catherine de 1339 conservés aux archives municipales de Montpellier, ce mémoire tente d’approfondir la thématique des maisons de repenties à Montpellier entre 1245 et 1498. Cette recherche se focalise avant tout sur la mise en place d’un établissement de récupération sociale des anciennes prostituées par les autorités communales et les relations qu’ont pu avoir ces deux groupes sociaux ainsi que l’implication sociale de l’état de repentie sur les perceptions de la société montpelliéraine. Cette étude traite de l’histoire des repenties en Occident, puis à Montpellier et enfin aborde la vie de la congrégation des repenties de Sainte-Catherine. Ce mémoire aborde aussi les conséquences qu’a pu avoir cette transition sociale sur la vie de femmes qui avaient fait le choix de quitter le monde de la rue pour entrer dans les ordres. C’est ainsi qu’il est possible de voir que les sœurs étaient intégrées à la société urbaine, légitimées par une existence juridique et leur qualité de pénitentes.

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30

Scheuer, Blaženka. "The return of YHWH the tension between deliverance and repentance in Isaiah 40 - 55." Berlin New York, NY de Gruyter, 2005. http://d-nb.info/990069206/04.

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31

Scheuer, Blaženka. "The return of YHWH : the tension between deliverance and repentance in Isaiah 40-55 /." Berlin : W. de Gruyter, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783110190342.

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32

Agati, Xavier. "Repentance et résurrection d'un Empire : Césaire Dapontès et son "Livre des Règnes" (1770 - 1774)." Electronic Thesis or Diss., Paris, EHESS, 2024. http://www.theses.fr/2024EHES0030.

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En 1770-1774, Césaire Dapontès conçoit le Livre des Règnes, un exposé des quatre-vingt-treize règnes des Empereurs romano-byzantins du IVe au XVe siècle enrichi de très nombreuses considérations plus indirectes à leur sujet. Cette œuvre constitue le 10ème tome d’une immense œuvre cyclique de dix-huit tomes disposés en résonance littéraire en l’honneur de la Mère de Dieu, dont les autres tomes les plus connus sont le Jardin des Grâces, le Médaillon de Raison, le Miroir des dames et les Fleurs de l’Entendement. Le contexte de la rédaction du Livre des Règnes est le déclenchement, le déroulement puis la résolution de la Sixième guerre russo-turque (1768-1774) : l’exposé sur les règnes romano-byzantins doit être mis en relation avec la forte probabilité, à l’issue de cette guerre, que l’Empire russe conquière la capitale ottomane, qu’un monarque chrétien y soit placé mettant ainsi fin à l’Empire ottoman. A travers l’exposé sur les règnes romano-byzantins, le Livre des Règnes s’avère une réflexion sur l’Histoire et sur le lien que celle-ci entretient avec la psyché humaine, théâtre dans lequel se déroule le confit entre le bien et le mal. Puisque l’Empire ottoman est perçu comme une longue période de pénitence imposée par Dieu pour contraindre les chrétiens orthodoxes de l’Empire (anciens sujets romano-byzantins) à se repentir de leurs fautes passées, le Livre des Règnes invite son lecteur à se repentir devant les fautes morales des quatre-vingt-treize empereurs romano-byzantins, et à travers eux à se repentir devant ses propres péchés, nécessité absolue pour atteindre la renaissance spirituelle individuelle. Pour mener cette réflexion, Dapontès procède à la façon des dix-sept autres tomes de son immense œuvre cyclique, en conduisant le lecteur sur le chemin de sa propre repentance monastique, chemin qu’il a lui-même emprunté pour expier la gravité des péchés personnellement commis durant sa vie passée de dignitaire et de courtisan, et qui, par le truchement de son procédé d’écriture, lui vaut la rédemption
In 1770-1774, Cæsarius Dapontes conceived the Book of Reigns, an account of the ninety-three reigns of the Romano-Byzantine Emperors from the fourth to the fifteenth centuries, enriched by many more indirect considerations about them.This work is the 10th volume of an immense cyclical work of 18 volumes arranged in literary resonance in honor of the Mother of God, of which the other best-known volumes are the Garden of Graces, the Medallion of Reason, the Ladies' Mirror and the Flowers of Understanding.The context of the writing of the Book of Reigns is the beginning, the unfolding and the resolution of the 6th Russo-Turkish War (1768-1774): the account of the Romano-Byzantine reigns must be related to the high probability at the end of this war that the Russian Empire would conquer the Ottoman capital, that a Christian monarch would be placed there, thus putting an end to the Ottoman Empire.Through the presentation of the Romano-Byzantine reigns, the Book of Reigns is a reflection on History and the link it maintains with the human psyche, a theatre in which the conflict between good and evil takes place.Since the Ottoman Empire is perceived as a long period of penance imposed by God to compel the Orthodox Christians of the Empire (former Romano-Byzantine subjects) to repent of their past sins, the Book of Reigns invites its reader to repent of the moral faults of the ninety-three Romano-Byzantine emperors, and through them to repent of his own sins, absolute necessity to attain individual spiritual rebirth.To carry out this reflection, Dapontes proceeds in the manner of the other seventeen volumes of his immense cyclical work, leading the reader on the path of his own monastic repentance, a path which he himself took to atone for the gravity of the sins he personally committed during his past life as a dignitary and courtier, and which, through his writing process, brings him redemption

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33

Hollowell, Adam Edward. "This side of the ploughshares : concepts of covenant and repentance in Paul Ramsey's political theology." Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/5801.

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When it comes to moral political endeavors, the good eventually achieved is never identical to the good initially pursued. This is true if for no other reason than the fact that time passes with every new political moment. We move from goods intended to goods achieved. At the same time such movement is not simply a product of the temporal character of our lives. Occupying a middle ground between accounts of human agency as wholly determined or wholly ambiguous there is a sense in which any exercise of the will is fundamentally indeterminate. Said more simply, we are contingent beings. Thus, while it may be possible to speak conceptually of a determinate or atemporal political good, the possibility of a moral political endeavor – that is, a purposive movement toward some political good – rests upon the inescapably contingent and temporal character of our lives. If political endeavors are never entirely under (or out of) our control and always take shape temporally then it is important to insist that the discrepancy between intended goods and actual goods need not be interpreted negatively. That is to say, the indeterminate character of our moral lives need not be seen as a tragic disruption to what would otherwise be seamless political existence. Rather, the indeterminacy is a deliberate (read: good) feature of created existence in time. This allows for recognition of a structure to political morality. Agents seize the opportunity afforded by contingency to pursue identified political goods with purpose and direction. At the same time moral pursuits are always highly conditioned by contingencies of delimited authority, responsibilities of representation, demands of process, etc. The constantly changing political landscape perpetually requires both reactive and anticipatory adjustments of the political good in sight. If contingency and temporality shape and limit any political pursuit of the good, then a chief task of political theology is to illuminate the theological significance of those features of created existence. Political theology bears the burden of articulating the divine origin and purpose of the structures which make political morality possible. In this way contingency comes into view not as an incidental feature of humanity but as the gift of a good creator making possible faithful creaturely response. Similarly, political goods take shape not merely in time but in a particular time between creation and eschaton. This thesis is a study in the theological significance of indeterminacy and temporality in the pursuit of political goods by way of an analysis of the political writings of 20th century moral theologian Paul Ramsey. His reflections on the unique moral structure of political actions provide the theological and analytical resources to animate such a study. Close attention to his work pursues an understanding of how theological language describes, interprets and accounts for the nature of political morality and the function that such descriptions have in defining and shaping concepts of the political good.

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Jason, Mark Andrew. "Penitents of the desert : an investigation into the function of repentance in the Qumran community." Thesis, University of Aberdeen, 2007. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU234688.

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This dissertation investigates the function of repentance in the life of the Qumran Community from evidence provided by the Dead Sea Scrolls with the aim of addressing a major lacuna in Qumran scholarship regarding the concept of repentance in the scrolls. If given sufficient attention, this concept can be used to reconstruct the function of repentance within the community's belief system. The concept is examined thematically, first of all within a covenantal framework: the prerequisite to participate in the covenantal community involved an act of repentance manifested by a spatial withdrawal to the wilderness as well as a return to the sectarian Law. Secondly, at Qumran, one was predestined to repent but yet repentance was seen as a voluntary act. However, in the scrolls, this paradoxical "agency" issue was not an end in itself but rather bolstered the necessity of an on-going penitential life. Thirdly, this on-going penitential life was maintained by daily cultic acts. At Qumran rituals had a prominent penitential dimension as they were effective "vehicles" for repentance. Fourthly, there was a conscious linking of repentance with eschatology. While the community's understanding of eschatology demanded repentance, the complete advent of the eschatological age depended on their repentance. Based on these findings, repentance motifs in the scrolls (based on chapters 4-7) are compared with repentance texts from the Apocrypha, Pseudepigrapha, New Testament (chapters 2 & 3). This exercise enables us to isolate repentance motifs that are particularly emphasized in or even distinctive to the scrolls. Such motifs enable us to conclude that a "penitential worldview" dominated the Qumran belief system; they also allow us to plausibly reconstruct the functions of repentance in the community.

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35

Walti, Lee. "A practical theology on the doctrine of repentance in the life of a family man." Theological Research Exchange Network (TREN), access this title online, 2006. http://www.tren.com/search.cfm?p091-0060.

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36

Danaha, Gregory M. ""Take up your cross" did Jesus call for radical repentance as a condition of salvation? /." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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37

Gültekin, Zeki Canpolat Ömer. "An analysis of U.S. Air Force pilot separation decisions." Monterey, California : Naval Postgraduate School, 2010. http://edocs.nps.edu/npspubs/scholarly/theses/2010/Mar/10Mar%5FGultekin.pdf.

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Thesis (M.S. in Management)--Naval Postgraduate School, March 2010.
Thesis Advisor(s): Mehay, Stephen L. ; Hudgens, Bryan. "March 2010." Description based on title screen as viewed on April 26, 2010. Author(s) subject terms: Attrition, U.S. Air Force Pilots, Commissioning Source, Logit Model, Retention. Includes bibliographical references (p. 51-52). Also available in print.

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38

Juergens, Jason M. "CPO leadership unique and innovative leadership characteristics of senior enlisted that sustain Naval operations /." Thesis, Monterey, California : Naval Postgraduate School, 2010. http://edocs.nps.edu/npspubs/scholarly/theses/2010/Mar/10Mar%5FJuergens.pdf.

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Thesis (M.S. in Management)--Naval Postgraduate School, March 2010.
Thesis Advisor(s): Crawford, Alice M. ; Thornberry, Neal E. "March 2010." Description based on title screen as viewed on April 28, 2010. Author(s) subject terms: Manpower; Recruiting; Retention; Personnel/Attrition; Special Studies; Training; Leadership. Includes bibliographical references (p. 105-110). Also available in print.

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39

Javera, João Pedro Lorenzon. "A participação do arrependimento na constituição humana: concern, metanoia, a estória de um pardal." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/47/47133/tde-07102016-140455/.

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Esta pesquisa pretende investigar a participação da experiência de arrependimento na constituição humana. Uma das fontes que nos utilizaremos para tal, será a partir das contribuições que o psicanalista Donald Winnicott (1896-1971) faz sobre o surgimento do sentimento de culpa na vida de um bebê na relação com sua mãe, e a passagem desse sentimento para o que ele denomina de \"capacidade de consideração\" (concern). Também recorreremos à teologia cristã, e mais especificamente, ortodoxa, que compreende o fenômeno do arrependimento e sua relação com a condição humana a partir do conceito de metanoia, termo emprestado da cultura grega que guarda o sentido de \"transformação de consciência\", ou ainda, da passagem de um ser humano para uma nova postura existencial. Esses dois possíveis olhares para o arrependimento serão colocados em diálogo, a fim de enriquecer a investigação sobre o tema em questão e servir de análise sobre convergências e divergências entre os dois modelos e suas perspectivas paradigmáticas subjacentes. A pesquisa ainda se valerá da compreensão que o arrependimento parece ter no filme \"A Canção dos Pardais\", do diretor iraniano Majid Majidi. O filme contribuirá para o aprofundamento da discussão sobre o arrependimento e sua relação com a constituição humana. As diversas perspectivas oferecidas permitem com que tratemos nossa investigação em profundidade e complexidade, favorecendo ainda na formação de um olhar sobre a própria condição humana, que compreende a necessidade de tal experiência como elemento fundamental de amadurecimento. Procuraremos por fim fazer alguns apontamentos sobre a discussão realizada frente ao trabalho clínico e suas vicissitudes
This study aims to investigate the experience of repentance within human constitution. One of our sources to do so, will be through Donald Winnicott\'s (1896-1971) psychoanalytic contributions regarding the surging of the sense of guilt in a baby-mother relationship, and the transformation of this sense in what he named \"the capacity for concern\", or the \"stage of concern\". We will also approach Christian Theology, more specifically the Orthodox perspective, as a way to understand our subject. It presents repentance and its relations to the human condition through the concept of metanoia. This word was borrowed from the Ancient Greek Culture and has the meaning of \"change of mind\", or rather, \"a life change\", in which a human being finds a new perspective to life existence. These two ways of comprehending repentance will meet in a dialogue, and through it we can point out some commonalities and discrepancies between them, as well as their inner paradigms. Our research will add the understanding of repentance that can be taken from the movie \"The Song of the Sparrows\", of the iranian director, Majid Majidi. This movie can contribute with our discussion since it brings a live and poetic narrative concerning the subject in question. All the presented perspectives enable us to treat our investigation in a deep and complex way, and lead us to a specific look to the human condition that confirms the necessity of such transformational experience as a fundamental element of human constitution. In conclusion, all the theoretical contributions will be related to the clinical work and its peculiarities

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Torrance, Alexis. "Repentance in Christian late antiquity, with special reference to Mark the Monk, Barsanuphius and John of Gaza, and John Climacus." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:a858706f-4264-4953-87c9-43aec2eb743b.

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From its beginnings, Christianity has been fundamentally conditioned by the idea of repentance. However, while the institutional practice of repentance in the early Christian world has received much scholarly attention, relatively little exists which deals with the development and applications of the wider concept (of which its institutional aspect is only a part). The purpose of this dissertation is to provide both a re-assessment and a re-framing of this foundational concept of repentance in Christian late antiquity, with special reference to formative Greek monastic sources from the fifth to seventh centuries. Following a discussion of scholarship, terms, and methodology in chapter one, the question of defining repentance in the Greek patristic world is addressed in chapter two, looking first at the major sources for later approaches (the Septuagint, the New Testament, and Classical/Hellenistic texts). A significant re-appraisal of the dominant scholarly narrative of repentance in the early church will be offered in the following chapter, making way for a close study of the chosen monastic authors: Mark the Monk, Barsanuphius and John of Gaza, and John Climacus in turn. A threefold framework whereby their respective approaches to repentance can be understood in their integrity and diversity will be suggested, involving 1) initial or 'cognisant' repentance, in which the sinner recognizes his or her fallen state and turns it heavenward; 2) 'existential' repentance, which involves the living out of repentance as a way of life, governing all the Christian's actions and intentions; 3) 'Christ-like' repentance, which serves as the summit and ultimate goal of the Christian's personal repentance, whereby the loving and sacrificial 'repentance' of Christ for others and the world at large is assimilated and worked out in the Christian's own life. It will be argued that this framework provides a new and significant hermeneutical lens through which not simply the early Christian concept of repentance in itself can be better understood, but also through which the development of early Christian self-identity and self-perception, particularly in an ascetic context, can be gauged.

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Porfidio, Joseph Anthony. "Guarding your heart seminar a perichoretic model for improving community-life within a local congregation by increasing levels of two-dimensional repentance and forgiveness /." Theological Research Exchange Network (TREN), access this title online, 2006. http://www.tren.com/search.cfm?p099-0003.

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MacDonald, Nikki Marie. "Reconciling performance : the drama of discipline in early modern Scotland, 1560-1610." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8958.

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This thesis investigates the liturgical context of ecclesiastical discipline in early modern Scotland. The core question addresses the narrative being recounted within Protestant rituals of repentance, the liturgical expression of ecclesiastical discipline. Through an analysis of these rituals it is demonstrated that the primary narrative underpinning the performance of repentance is reconciliation with God and with neighbour. An examination of ceremonies officially authorised by the General Assembly, alongside descriptions of local practice, reveals how reconciliation was firmly embedded within the liturgical life of the Kirk. A secondary question addresses continuities and breaks with Scottish penitential practices prior to 1560. Although bringing a physical shift and ‘decluttering’ of performance space, many ritual continuities remained after 1560, especially in costumes, props, gestures and speech. This thesis is divided into four sections. Section One focuses upon ritual penitential practices employed by the pre-Reformation Kirk c.1500-1560. The ‘cluttered’ stage, or stages, upon which rituals of repentance were performed is also analysed. These twin themes, focusing upon pre- Reformation practice and performance spaces, provide the base-line for the assessment of ritual continuity. Section Two moves the performance to the Protestant theatre of reconciliation, 1560- 1610. After an initial exploration of the stages of discipline, rituals employed by the Kirk to effect neighbourly reconciliation are examined. They demonstrate how the expression of reconciliation and dispute settlement presents a potent visible representation of the harmonious community as the ‘true’ church. Moving from the harmonious community at the local level, Section Three investigates the liturgical performance of corporate repentance utilising the key text The Order of the General Fast. At both national and regional levels, corporate repentance became a visible expression of communal reconciliation to God and of the Protestant self-identification as the ‘new Israel’. The focus of the final section concerns excommunication, the ultimate tool of ecclesiastical discipline, and a further authorised liturgy, The Order of Excommunication and of Public Repentance, is examined. Far from permanent exclusion, the ritual of excommunication was intended to be radical soul-saving surgery, designed to reconcile an offender with both God and neighbour. In contrast with other recent studies which have analysed ecclesiastical discipline within a judicial context, the liturgical context of discipline as performed in rituals of repentance is placed centre-stage.

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Tian, Hengcun Joseph. "Forgiving the unrepentant a theological analysis drawing on classical and contemporary sources /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0650.

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Valles, Jacqueline do Prado. "A análise do aspecto jurídico e temporal do homicídio passional." Pontifícia Universidade Católica de São Paulo, 2011. https://tede2.pucsp.br/handle/handle/5750.

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The homicide is one of the most horrific crimes that a man can commit, since that it is the elimination of a being of it s own kind, but particularly in this work, were addressed the driving factors of what is called passionate murder , that which is practiced by the criminal under extreme emotional influence, that can be, love, hate, anger or fear. Feelings that cannot be ignored during the verification process of the crime and the imposition of criminal liability. The forensic psychiatric explains that the emotions felt by the criminal at the moment of the crime can the considered so severe, to the pint of exclusion of the guilt of the agent, not allowing him the perception of the criminal act, It s not the case of the passionate murder provided under the article 121 § 1º last part of the Criminal Code, in this case, the criminal acts with the domain of violent emotion, after unjust provocation by the victim . Such emotional state is so engaging that prevails all the rational feeling of the agent, and under this circumstance so psychologically dominating, that it becomes essentially difficult to impose a predefined time lapse , between the victim attitude and the criminal reaction, at the crime moment
O crime de homicídio é um dos atos criminosos mais horrendos que o homem pode cometer, já que é a eliminação de um ser da sua própria espécie, mas particularmente neste trabalho, foram abordados os fatores impulsionadores do chamado homicídio Passional , aquele que é praticado pelo criminoso sob uma extrema influência emocional, seja, amor, ódio, raiva ou medo; sentimentos que não podem ser ignorados durante o processo de verificação do delito e na imposição da responsabilidade penal. A psiquiatria forense explica que as emoções sentidas pelo criminoso no momento do crime podem ser consideradas tão graves, ao ponto de excluir a culpabilidade do agente, não permitindo a ele a percepção do ato criminoso; não é o caso do homicida Passional previsto no artigo 121 § 1º última parte do Código penal; nesse caso, o criminoso age com o domínio da violenta emoção, após injusta provocação da vítima . Tal estado emocional é tão envolvente que prevalece a todo sentimento racional do agente; e diante desta circunstância tão dominadora psicologicamente, que se torna essencialmente difícil impor um lapso temporal pré definido, entre a atitude da vítima e a reação do criminoso, no momento do crime

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Prat, Sébastien. "Le « jeu de la constance » et le plus « apparent vice de nostre nature » : constance et inconstance dans les Essais de Michel de Montaigne." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040076.

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Cette thèse vise à mettre en lumière, dans les Essais de Montaigne, un aspect peu connu du débat sur la constance à la fin du 16ème s. Alors que la vertu de constance devient un enjeu philosophique et moral d’importance, servant à la fois des idéaux stoïciens, chrétiens et civils, nous constatons une insistance des Essais à souligner le phénomène contraire, l’inconstance. Il s’agit dans un premier temps de montrer le dialogue que construit Montaigne face à la vertu de constance, puis d’établir le statut argumentatif de l’inconstance dans les Essais. Dans le but de situer le débat constance - inconstance, nous nous rapportons d’abord aux écoles de philosophies hellénistiques que pillent les Essais. Le scepticisme de Montaigne s’en trouve déstabilisé, le stoïcisme à la fois débattu et repoussé, l’épicurisme instrumentalisé. L’inconstance prend un visage universel qui rend présomptueuse et même dangereuse toute aspiration à la constance. Nous montrons ensuite la prise en charge méthodologique de l’inconstance dans les Essais, à travers le Distingo. Nous constatons alors que l’inconstance a le statut d’une condition pré éthique poussant les Essais à déconsidérer toute entreprise humaine dans la sphère publique. Mais les Essais n’encouragent pas simplement à se laisser porter par la fortune ou la coutume. Dans la sphère privée, Ils construisent plusieurs règles éthiques hétérodoxes : non repentir, diversion, vanité, expérience…qui reposent sur le possible (selon qu’on peut) et contribuent à redéfinir la grandeur d’âme, en présentant un nouvel ordre ou une nouvelle conformité de l’action, ce que nous appellerons « l’éthique de l’inconstance » ou « éthique de l’indirection »
This thesis aims to emphasize in Montaigne’s Essays a little known aspect concerning the debate of constancy towards the end of the 16th. c. While the virtue of constancy becomes a philosophical issue of importance, favouring at the same time the stoic, Christian and civil ideals, we observe in Montaigne’s Essays, an insistence to underline a contradictory phenomenon; inconstancy. First, it is essential to demonstrate the dialogue that builds Montaigne’s work concerning the virtue of constancy, to finally establish the proper argumentation on inconstancy. With the intent to situate this debate concerning the virtue of constancy, we will refer primarily to the Hellenistic philosophies plundered by the Essays. We will present in the first part the origin and in the second part, the transfer of the debate. Montaigne’s scepticism happens to be destabilized, his stoicism is at the same time debated and rejected, his Epicureanism becoming a tool determining their truth. The second section of the thesis demonstrates that methodology of the Essays takes over the notion of inconstancy, notably through the “Distingo”, and its effects on the historical knowledge relating to prudential activities. We claim that the nature of the essay is to correct this error and thus give the right place to human inconstancy. We acknowledge the fact that inconstancy has a status of a pre-ethic condition which pushes the Essays to disrepute any human enterprise in the public sphere. However, this denial cast upon the public sphere does not lead us to reject any kind of ethical reflection. In the private sphere, the Essays construct ethical regulations: non repentance, diversion, vanity, experience...These aspects are all grounded in the ethical mode of the possible, (« Selon qu’on peut ») and at the same time contribute in redefining the magnitude of the soul by presenting a new order or a new conformity of action. We name the project ethic of inconstancy or ethic of indirection

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Santiago, Maria Cristina Paiva. "O direito de arrependimento como instrumento de tutela da autonomia da vontade nos contratos de consumo." Universidade Federal da Paraíba, 2013. http://tede.biblioteca.ufpb.br:8080/handle/tede/9923.

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Between the rights of the consumer stands out the importance of the “Right repentance” as an instrument of protection to manifestation of consumer’s will. The present work proposes to demonstrate the modifications that occurred on the society over the years that followed after the promulgation of the Brazilian Code of Consumer Protection. The proposal of this dissertation is to debate the rights repentance and the possibility of an extension on his field’s incidence, extending it to beyond the shops made out of the business establishment. On this purport, means that facing the positioning jurisprudential exists the possibility of the field’s of the right repentance extension for the classroom shops, what has already been made, for example on the time sharing shops.
Dentre os direitos do consumidor destaca-se a importância do direito de arrependimento como instrumento de proteção à manifestação de vontade do consumidor. O presente trabalho propõe-se a demonstrar as modificações que ocorreram na sociedade ao longo dos anos que se seguiram após a promulgação do Código brasileiro de Defesa do Consumidor. A proposta desta dissertação é o debate do direito de arrependimento e a possibilidade de ampliação do seu campo de incidência, estendendo-o para além das compras realizadas fora do estabelecimento comercial. Assim sendo, entende-se diante dos posicionamentos jurisprudenciais que existe a possibilidade de ampliação do direito de arrependimento para as compras presenciais, o que já vem sendo feito, por exemplo, nas compras de time sharing.

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Behtane, Abdelkader. "Le fonctionnement psychique d'une « criminalité idéologique » : étude clinique et psychopathologique." Thesis, Bourgogne Franche-Comté, 2019. http://www.theses.fr/2019UBFCC028.

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Sur le plan psychopathologique, la criminalité idéologique mènerait à la perversion et à la perversité, elle se mettrait en place suite à ce qui aurait été vécu comme un traumatisme. Tout se passe comme si le pervers criminel idéologique aurait été confronté à quelque chose d’indicible. Cette expérience vide de sens prendrait la forme d’un véritable sacrifice et engendrerait une destruction du moi. Il y aurait une sorte de dysfonctionnement au niveau du narcissisme individuel. Ce dysfonctionnement engendrerait des fragilités dont la plupart seraient dues à une carence surmoïque et narcissique. Le Moi conserverait un équilibre fragile afin de ne pas sombrer dans la folie. L’emprise est utilisée pour faire subir à l’autre ce que l’individu aurait subi en pire. Le surmoi ne parviendrait pas à gérer les différentes menaces, il serait trop moralisateur et trop rigide. En effet le passage à l’acte se mettrait en place. Entre les deux il n’y aurait rien.Le fonctionnement psychopathologique du pervers criminel idéologique serait une association entre une organisation perverse et des caractéristiques cliniques. Ce type de fonctionnement psychique mettrait en place différents mécanismes défensifs : le déni-désaveu, la domination, l’emprise, la scotomisation, le clivage, la fétichisation, et l’infériorisation de l’autre.Dans notre étude du fonctionnement psychopathologique de la criminalité idéologique, sur neuf cas cliniques de repentis, nous avons conclus que certains pervers étaient loin de la sublimation et la création, et plus près de la destruction et la punition, en construisant un idéal du Moi sévère. En effet, la criminalité idéologique va assujettir l’autre. À vrai dire, elle aurait déjà assujetti le meneur pervers, et le mettrait en distorsion et en rupture avec la réalité commune, et l’écraserait par un idéal mortifère, une admiration de la mort, et infériorisant l’idéal de l’identité d’autrui par outrance
On the psychopathological level, ideological crime would lead to perversion and perversity, it would take place following what would have been experienced as a trauma. It is as if the perverse ideological criminal has been confronted with something unspeakable. This meaningless experience would take the form of a true sacrifice and engender a destruction of the ego. There would be a kind of dysfunction at the level of individual narcissism. This dysfunction would cause frailty, most of which would be due to a superego and narcissistic deficiency. The ego would keep a delicate balance so as not to sink into madness. The right-of-way is used to inflict on the other what the individual would have suffered worse. The superego would not manage the various threats, it would be too moralistic and too rigid. Indeed the passage to the act would put in place. Between the two there would be nothing.The psychopathological functioning of the criminal ideological pervert would be an association between a perverse organization and clinical characteristics. This type of psychic functioning would put in place different defensive mechanisms: denial-disavowal, domination, domination, scotomization, cleavage, fetishization, and the inferiority of the other.In our study of the psychopathological functioning of ideological crime, out of nine clinical cases of repentance, we concluded that some perverts were far from sublimation and creation, and closer to destruction and punishment, constructing a severe ego ideal. Indeed, ideological crime will subjugate the other. To tell the truth, it would have already subjugated the perverse leader, and would distort it and break with the common reality, and crush it with a mortifying ideal, an admiration of death, and inferior to the ideal of identity of others by excess

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Braham, Hanène. "Le péché dans l'oeuvre romanesque de Daniel Defoe : ambiguïtés et contradictions." Paris 3, 2008. http://www.theses.fr/2008PA030101.

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Les oeuvres romanesques de Defoe retracent la déchéance morale de personnages qui sombrent peu à peu dans le péché, le vice et l’immoralité. Cette déchéance morale débute par des crimes justifiables par le besoin et la misère, mais elle se poursuit avec des crimes autres, que rien ne motive mis à part l’appât du gain. Defoe affirme que la narration de ces vies de pécheurs s’inscrit dans une visée moralisatrice bien déterminée : inspirer au lecteur l’horreur du péché et l’inciter à la vertu. Or les dénouements heureux qui clôturent la vie de ces êtres dépravés laissent planer un doute quant à l’objectif moralisateur prôné par l’auteur. En effet, en dépit de leurs crimes réitérés, les personnages de Defoe ne sont pas punis et connaissent une fin aussi paisible que prospère. Cette étude a pour objectif de démontrer que le souci majeur de Defoe n’est pas d’inciter les lecteurs à vivre selon les lois de la morale et de la religion, mais plutôt de leur indiquer la démarche à suivre pour atteindre la prospérité dans le monde des affaires et du commerce. L’analyse de l’oeuvre montre que les contradictions entre morale et argent dans l’oeuvre de Defoe sont résolues en faveur de l’argent. Accumuler les richesses, faire fructifier son capital sont les crédos de Defoe. Ces préoccupations purement matérielles relèguent au second plan toutes les autres considérations morales, éthiques et religieuses. Seul l’intérêt personnel compte et l’intégrité religieuse peut être sacrifiée lorsqu’il s’agit de réaliser la sécurité matérielle, telles sont les convictions profondes de l’auteur. Ce n’est que lorsque les personnages de Defoe assimilent ces règles qu’ils deviennent favorisés par Dieu, qu’ils obtiennent sa grâce et accèdent à la richesse. Ainsi, Ils finissent tous par incarner cet entrepreneur sage et avisé dont l’écrivain fait l’éloge dans The Complete English Tradesman
Defoe’s novels are narratives of moral corruption in which the main characters progress from the most justifiable crimes to the most corrupted sins. Defoe claims that these stories of fallen men and women are intended as a warning against the evils of moral degradation. However, the absence of a just punishment for his sinners who stop short of a real repentance undermines the contention that Defoe’s purpose is straightforwardly didactic and that his major preoccupation is morality. This study is intended to demonstrate that Defoe tends to favour the economic considerations over the religious and moral principles. In fact, Defoe’s purpose is not to teach his readers moral or religious rules of behaviour but to show them how to prosper in the exciting world of business. The didactics of self-interest, the virtues of ingenuity, individual material profit, the proper management of financial resources, the judicious use and exchange of working capitals are the secrets of commercial success and should at all times be given priority over honesty. Religious integrity might, in fact, be violated in the service of commercial wealth. It is only when Defoe’s sinful characters learn these commercial values that they are redeemed and regain favour in the eyes of God. They become successful and prosperous entrepreneurs whose maxims of conduct and aims in life have much in common with Defoe’s Complete and Successful Tradesman

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Moore, Nicholas J. ""Not to offer himself again and again" : an exegetical and theological study of repetition in the Letter to the Hebrews." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:7402e9b1-28f1-4075-b407-dd02c30c1d20.

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Repetition has received a bad press in certain streams of theological tradition; this reception has in part been caused by, and has in turn affected, readings of the Letter to the Hebrews, which speaks about repetition in ways unique in the New Testament. The present study addresses the insufficient critical attention paid to repetition in Hebrews, challenging the assumption that it functions uniformly and negatively throughout the letter, and exploring the variety of ways in which Hebrews presents repetition. The plurality of prophetic speech displays God’s manifold kindness in the old covenant; such speech is not opposed to but is fulfilled in Christ’s coming, and its ongoing repetition in the new covenant through citation and exposition serves to promote and explicate that event. Repeated mutual encouragement is essential to persevering in the Christian life and avoiding apostasy. And the regular entry of the Levitical priests into the outer sanctuary of the tabernacle in Heb 9.6 foreshadows the continual access to God achieved through Christ. Where repetition has a negative or contrastive role in the author’s argumentation, it does not cause inefficacy but rather indicates a weakness whose source is elsewhere – and which, moreover, is revealed fully only in the light of the Christ event. The uniqueness of Christ and of his death construed as a sacrifice, developed from concepts of singularity in Day of Atonement and early Christian crucifixion traditions, forms a unifying strand in the letter’s Christology. Rather than functioning in simple opposition to repetition, this singularity corresponds to continuity and eternity, and is developed at times in contrast to, and at times in correspondence with, repetition. The study thus offers a reappraisal of repetition in Hebrews, laying the foundations for renewed appreciation of the importance of repetition for theological discourse and religious life.

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Ramos, Orlando Mauriz. "O princípio da igualdade e a extinção de punibilidade nos crimes contra a ordem tributária: o arrependimento posterior como escusa absolutória." Universidade Católica de Brasília, 2018. https://bdtd.ucb.br:8443/jspui/handle/tede/2492.

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The Principle of Equality should be used in all situations involving legal relationships. With the advent of Law no. 9249/95, and consequently with the possibility of extinguishing punishment of authors of crimes against the tax order, after the effective payment of the helpless taxes, some controversies arose regarding the coercive effectiveness of Criminal Law. However, it is observed a differentiated treatment of non-taxable offenders, hence the importance of analyzing the instituting of punishment and acquittals in another perspective. Given that the Brazilian prison population is large, mainly due to practices of crimes against the patrimony, it is searched with the present work, to analyze the fact of the equal application of the benefit given to the authors of the crimes against the tax order, also to the authors of other crimes, who may repent of the criminal practice, restoring the injured object or, in its impossibility, repairing, in a certain way, the damage caused. Equal treatment is proposed between offenders, observing the possibility of extinguishing punishment, with an eye towards reducing new criminal practices, as well as reducing the prison population, generating a possibility of saving for the state, since it will not be obliged to costing the maintenance of the prisoners, a benefit for the victim, since they will be compensated for the damage caused by the practice of the crime, and a possibility of a second chance for the perpetrator, who will not be incarcerated. The analysis was based on bibliographical research, having as sources the doctrine, technical productions and jurisprudences. At first, the importance of taxes was analyzed for the maintenance of state activities, conceptualizing and extracting the purpose of the taxes, in order to understand the need to classify crimes against the tax order, and consequent application of a penalty to the offender. In a second moment, it is sought to understand the beneficent institutes of the Later Regret (Later Repentance) and the Acquittal Excuse (Excusive Absence). And then, the possibility of equal treatment and possible benefits, with the application of the abovementioned institutes, against the State, the victim and the aggressor was evaluated.
O Princípio da Igualdade deverá ser utilizado em todas as situações que envolvam relações jurídicas. Com o advento da Lei nº9.249/95, e, consequentemente, com a possibilidade da extinção de punibilidade aos autores de crimes contra a ordem tributária, após o efetivo pagamento dos tributos sonegados, surgiram algumas controvérsias no tocante à eficácia coercitiva do Direito Penal. Contudo, observa-se um tratamento diferenciado para com os autores de infrações que não tenham cunho tributário, daí a importância da análise dos institutos da extinção de punibilidade e das escusas absolutórias, numa outra ótica. Dado que a população carcerária brasileira encontra-se vultuosa, principalmente devido a práticas de crimes contra o patrimônio, busca-se com o presente trabalho, analisar o fato da aplicação equiparada do benefício dado aos autores dos crimes contra a ordem tributária, também aos autores de outros crimes, que porventura venham a se arrepender da prática delituosa, restituindo o objeto lesado, ou, na sua impossibilidade, reparando, de certa forma, o dano causado. Propõem-se um tratamento igualitário entre os infratores, observando a possibilidade da extinção da punibilidade, com olhos voltados à redução de novas práticas delituosas, bem como na diminuição da população carcerária, gerando uma possibilidade de economia para o estado, pois não será obrigado a custear a manutenção dos presos, um benefício para a vítima, vez que será ressarcida do prejuízo causado pela prática do crime, e uma possibilidade de segunda chance para o autor, que não será encarcerado. A análise se fundamentou em pesquisas bibliográficas, tendo como fontes a doutrina, produções técnicas e jurisprudências. Num primeiro momento foi analisado a importância dos tributos para a manutenção das atividades estatais, conceituando e extraindo a finalidade dos tributos, para se entender a necessidade da tipificação de crimes contra a ordem tributária, e consequente aplicação de uma pena ao infrator. Num segundo momento busca-se entender os institutos benéficos do Arrependimento Posterior e da Escusa Absolutória. E em seguida foi avaliado a possibilidade do tratamento igualitário e eventuais benefícios, com a aplicação dos institutos acima mencionados, frente o Estado, a vítima e o agressor.

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Dissertations / Theses on the topic 'Repentance'

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